Others, again, believed that when he spoke, everything was settled for all time. Shaw Desmond, 1950
Amar Shamo amarshamoweb.de !"ln, den #$.%.#01& Amar Shamo 2017
A man is not free either either in his manifestations manifestations or in his life. e -annot be what he wishes wishes to be and what he thinks he is. e is not like l ike his pi-t*re of himself, and the words 'man, the -rown of -reation' do not apply to him. '(an' this is a pro*d term, b*t we m*st ask o*rselves what kind of man/ ot the man, s*rely, who is irritated at trifles, who gives his attention to petty matters and gets involved in everything aro*nd him. o have the right to -all himself a man, he h e m*st be a man2 and this 'being' -omes only thro*gh selfknowledge and work on oneself in the dire-tions that be-ome -lear thro*gh selfknowledge. here is a spirit*al limitation -orresponding to o*r physi-al limitation, b*t both -an be greatly in-reased. 3imitation depends on efforts made. 4e m*st have within within *s, *n-hangeable so*r-e. his holdingin of emanations will make energy for *n-hangeable so*r-e ere, when we speak of development and -hange, we speak of essen-e. O*r personality remains a slave2 it may be -hanged very )*i-kly, even in half an ho*r. or instan-e, by hypnosis it is possible to -hange yo*r -onvi-tions. his is be-a*se they are alien, not yo*r own. 6*t what we have have in o*r essen-e is o*r own. 7very one of yo* is a rather *ninteresting e8ample of an animated a*tomaton. a*tomaton. o* think that a 'so*l,' and even a 'spirit,' is ne-essary to do what yo* do and live as yo* live. 6*t perhaps it is eno*gh to have a key for winding *p the spring of yo*r me-hanism. his is an e8ample of what we -all 'man,' to whi-h we often even add s*-h words as talent and geni*s. et o*r 'geni*s' will have his mood spoiled for the whole day if he does not find his slippers beside his bed when w hen he wakes *p in the morning. hese forebodings of f*t*re *npleasantnesses, illnesses, losses, awkward sit*ations often get hold of a man to s*-h an e8tent that they be-ome waking dreams. :t is the greatest mistake to think that man is always one and the same. A man is never the same for long. e is -ontin*ally -hanging. e seldom remains the same even for half an ho*r. (an is a pl*rality. (an;s name is legion.
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:t may s*rprise yo* if : say that the -hief feat*re of a modern man;s being whi-h e8plains everything else that is la-king in him is sleep. :n most -ases, a man when still a -hild already loses the possibility of awakening2 he lives in sleep all his life and he dies in sleep. *rthermore, many people die long before their physi-al death. (oreover, it happens fairly often that essen-e dies in a man while his personality and his body are still alive. A -onsiderable per-entage of the people we meet in the streets of a great town are people who are empty inside, that is, they are a-t*ally already dead. he n*mber of dead people walking the street if yo* really knew is in-redible. :t is fort*nate for *s that we do not see and do not know it. :f we knew what a n*mber of people are a-t*ally dead and what a n*mber of these dead people govern o*r lives, we sho*ld go mad with horror. And indeed people people often do go mad be-a*se be-a*se they find o*t something something of this nat*re witho*t the proper proper preparation, that is, they see something something they are not not s*pposed to see. :n order to see witho*t danger one m*st be on the way. :f a man who -an do nothing sees the tr*th he will -ertainly go mad. O*r thinking ma-hine possesses the -apa-ity to be -onvin-ed of anything yo* like, provided it is repeatedly and persistently infl*en-ed in the re)*ired dire-tion. A thing that may appear abs*rd to start with will in the end be-ome rationali
est be-ome fertili
@onse)*ently men drown, slay, and kill one another in the interests of good. he reason is again ?*st the same, men;s ignoran-e and the deep sleep in whi-h w hi-h they live. owever, the fa-t remains that they fail to *nderstand this and everyone -onsiders his good as the only good and all the rest as evil. :t is naive and *seless to hope that men will ever *nderstand *nderstand this and that they will evolve evolve a general and identi-al identi-al idea of good. good. And yet many people spend spend nine tenths of their their lives in ?*st s*-h painf*l painf*l daydreams abo*t misfort*nes misfort*nes whi-h may overtake them or their family, abo*t illnesses they may -ontra-t or s*fferings they will have to end*re. :magination :magination and daydreaming are instan-es of the wrong work of the thinking -enter. - enter. A man -an take everything everything in s*-h a personal way way as tho*gh everything in the world world had been spe-ially arranged in order to give him pleas*re or on the -ontrary to -a*se him in-onvenien-e or *npleasantness. A man inwardly ;re)*ires; that that everyone sho*ld see what what a remarkable remarkable man he is and that they sho*ld -onstantly give e8pression to their respe-t, esteem, and admiration for him, for his intelle-t, his bea*ty, his -leverness, his wit, his presen-e of mind, his originality, and all his other )*alities. he greatest ins*lt for a ;manma-hine; is to tell him that he -an do d o nothing, -an attain nothing, that he -an never move towards any aim whatever and that in striving towards one he will inevitably -reate an other. e is a ma-hine, everything with him happens. e -annot stop the flow of his tho*ghts, he -annot -ontrol his imagination, his emotions, his attention. he real world is hidden from him by the wall of imagination. he more ;moral; a man is, the more ;immoral; does he think other moral people. obody ever does anything deliberately in the interests of evil, for the sake of evil. 7verybody a-ts in the interests of good, as he h e *nderstands it. Still f*rther we -an point to the habit of -ontin*ally -ontin*ally talking with anybody and abo*t anything, or if there is no one else, with o*rselves2 the habit of ind*lging in fantasies, in daydreaming2 the -ontin*al -hange of mood, feelings, and emotions, and an enormo*s n*mber of )*ite *seless things whi-h a man -onsiders himself obliged to feel, think, do, or say.
Amar Shamo 2017
e is atta-hed to everything in his life, atta-hed to his imagination, imagination, atta-hed to his st*pidity, atta-hed even to his s*fferings, possibly to his s*fferings more than to anything else. e m*st free himself from this atta-hment. Atta-hment to things, identifi-ation with things, keep alive a tho*sand *seless :;s in a man. irst of all it m*st be reali
Amar Shamo 2017
(an is a ma-hine. All his deeds, a-tions, words, tho*ghts, feelings, -onvi-tions, opinions and habits are the res*lts of e8ternal infl*en-es, e8ternal impressions. O*t of himself a man -annot prod*-e a single tho*ght, a single a-tion. 7verything he says, does, thinks, feels all this happens. (an -annot dis-over anything, -annot invent anything. :t all happens. he slavery in whi-h mankind lives is based b ased *pon this fear. :t is even diffi-*lt to imagine all the horror of this slavery. 6*t 6 *t in order to *nderstand the -a*se of this slavery it is eno*gh to see how people live, what -onstit*tes the aim of their e8isten-e, the ob?e-t of their desires, passions, and aspirations, of what they think, of what they talk, what they serve and what they worship. @ontemporary @ontemporary -*lt*re re)*ires a*tomatons. And people are *ndo*btedly losing their a-)*ired habits of independen-e and t*rning into a*tomatons, into parts of ma-hines. One thing alone is -ertain, that man;s slavery grows and in-reases. (an is be-oming a willing slave. e no longer needs -hains. -hains. e begins to grow fond of his slavery, slavery, to be pro*d of it. And this is the most terrible thing that -an happen to a man. An ordinary man has no C(aster. C(aster. e is r*led now by the mind, mind, now by the feelings feelings and now by the body. Often the order -omes from the a*tomati- apparat*s and still more often he is ordered abo*t by the se8 -entre. >eal will -an only be when one C: r*les, when there is a Cmaster Cmaster in the ho*se. All other men are are merely a*tomata, a*tomata, p*t into a-tion by e8ternal e8ternal for-es like ma-hines ma-hines or -lo-kwork toys, a-ting as m*-h and as long as the wo*nd*p spring within them a-ts, and not -apable of adding anything to its for-e. En*sed energy -a*ses fr*stration, whi-h is defle-ted into the e8pression of negative emotion. (an is s*-h that he wishes to live *ntil last min*te2 s*-h is his egoism. 3et whole world b*rn, b*t let him live. (an is s*-h svolo-h first time yo* give to him, he prostrates himself2 fifth time, he s*es yo* for not giving eno*gh. All ordinary man is s*-h. : am old man now, never in all life : find one who is not s*-h. 4ith a svolot-h : am a svolot-h. 4ith a good good man, : am a good man. man. es, he is kind. 4hen he is asleep. asleep. 7veryone kind when he has has a need. 6*t see what he is when yo* tread on his tender tender -orns.
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4e never meet s*-h a man man in real life, life, neither in the present nor nor as a histori-al personage in the past. or every man has his own weaknesses and if yo* look -losely the mirage of greatness and power disintegrates. :s it not strange with what d*ll -ompla-en-y -ompla-en-y they sh*t their eyes to what they really are and spend their lives in the pleasant -onvi-tion that they represent something val*able/ hey fail to see the galling emptiness hidden behind the highly painted fa-ade -reated -reated by their selfdel*sion and do not reali
Amar Shamo 2017
=eople have no idea how m*-h they are -arried away by fear. his fear is not easily defined. (ore often than not it is fear of awkward sit*ations, fear of what another man may think. At times this fear be-omes almost a mania. En-ons-io*s fear is a very -hara-teristi- feat*re of sleep. (ost people are in-onsistent and -onstantly stray from the s*b?e-t. (ost people are in the -l*t-hes of la
Amar Shamo 2017
:n general, few people have attention. :t is possible to divide ones attention into two or three parts. :n this work yo* m*st try to gain attention. Only when yo* y o* have gained attention -an yo* begin to observe yo*rself and know yo*rself. o* m*st start on small things. =eople in general have no real attention. 4e have only the possibility possibility of -ons-io*sness -ons-io*sness and rare flashes of it. :t -an be said witho*t any e8aggeration that at the present time the third state of -ons-io*sness -ons-io*sness o--*rs in man only in the form of very rare flashes and that it -an be made more or less permanent in him only by means of spe-ial training. (an as he is has three or fo*r personalities instead of one C:. 7a-h day he is a different person, depending on whi-h -enter is the days -enter of gravity. Only after he has made his ':' -an he begin to develop a so*l and *nless he does this, he will die the merde he was born. @an never make stop asso-iations2 asso-iations2 as long as yo* are breathing there are asso-iations, these are a*tomati-. a*tomati-. 4e f*lly reali
Amar Shamo 2017
All wars, all disp*tes, disp*tes, all mis*nderstandings, mis*nderstandings, all misfort*nes, all e8perien-es e8perien-es whi-h seem terrible when they o--*r, when they have passed we -an see are not worth a halfpenny. :n this sense, as if from f rom a fly one sho*ld get an elephant, and now from an elephant a fly. he reason for this is always the same property of man, that he refle-ts reality in the reverse. D*ring s*-h events, all are slaves, and all are *nder a general hypnosis. 4here is the dignity attrib*ted to man/ 4here is man with his free will/ All philosophies philosophies refer to man, b*t to whi-h whi-h kind, therefore no agreement agreement between them. All are right in a limited limited way. (an was born in a state of Self>emembering. Self>emembering. 6eing born among sleeping people, he fell asleep. his 4ork is to wake *s *p. he most important thing is to reali
4hen working with p*pils, p*pils, : am like a -oa-hman. -oa-hman. :f the horse follows the road, road, : give him free rein. :f he goes g oes to the right towards the dit-h, : p*ll the left rein. :f he goes to the left towards the hillside, : p*ll on the right one. 7a-h of *s is -omposed of two men essen-e and personality. 7ssen-e is everything that we are born with2 heredity, heredity, type, -hara-ter, nat*re2 essen-e is the the real part of *s. *s. 7ssen-e does not -hange. :, for e8ample, have a swarthy skin whi-h belongs to my type2 it is part of my essen-e. =ersonality is an a--idental thing, whi-h we begin to a-)*ire as soon as we are born2 it is determined by o*r s*rro*ndings, o*tside infl*en-es, ed*-ation and so on2 it is like a dress yo* wear, a mask2 an a--idental thing -hanging with -hanging -ir-*mstan-es. :t is Amar Shamo 2017
the false part of man2 and -an be -hanged artifi-ially or a--identally in a few min*tes by hypnosis or a dr*g. A man with a Gstrong personalityI may have the essen-e of a -hild, overlaid by personality. =ersonality is what is not really yo*, b*t 7ssen-e is what is really yo*. here is a tho*sand times more val*e even in polishing the floor as it sho*ld be done than in writing twentyfive books. :f yo* know how to do one thing well, yo* -an do d o everything. (an m*st *nderstand thisJ his evol*tion is ne-essary only to himself. o one else is interested in it. (*st at on-e do in life, if wish normal man be in all things. here is no GnearlyI in real *nderstanding2 is or is not. Enderstanding grows only with the growth of being. eeling is more near to nat*re. (ind is nothing, in this -ase is only poli-eman, and only important as s*-h. he great thing in ed*-ation was not to a--*m*late a vast store of information b*t to learn how to learn. Enderstanding, however, is the f*n-tion of three -enters. h*s the thinking apparat*s may know something. 6*t *nderstanding appears only when a man feels and senses what is -onne-ted with it. Enderstanding is the essen-e obtained obtained from information information intentionally learned and from all kinds of e8perien-es e8perien-es personally e8perien-ed. e8perien-ed. ew things -an be learned only *p to the age of 1&2 what -an be learned later is only learning in )*otation marks, that is, merely a resh*ffling of the old. 4ith sin-erity man may may look and see something. something. Sin-erity with oneself is very diffi-*lt, for a thi-k -r*st has grown over essen-e. o* -an st*dy a man man better by his post*res post*res and gest*res than by what he says. says. he head is like an apparat*s, it plays the role of poli-e. 6*t the -enter of gravity of yo*r presen-e is in yo*r solar ple8*s, whi-h is the -enter of feeling. hat is where things happen. he head is like a typewriter.
Amar Shamo 2017
=eople prepare everything a*tomati-ally, a*tomati-ally, they make -hildren f*n-tion like bells whi-h ring when one presses them, like an ele-tri- p*sh b*tton. he most important part of o*r slavery is dependent *pon fa-tors whi-h are -rystallieadF All life is hidden in design. (an who all ;good; or man who all ;bad; is not whole man, is onesided. hird thing is -ons-ien-e2 -ons-ien-e2 possibility to a-)*ire -ons-ien-e is already in man when born2 this possibility given free by at*re. 6*t is only possibility. >eal -ons-ien-e -an only be a-)*ired by work, by learning to *nderstand self first. 7ven yo*r religion western western religion have this phrase phrase '!now thyself'. his phrase most most important in all religions. 4hen begin know self already already begin have possibility possibility be-ome gen*ine gen*ine man. So first thing m*st learn is know self by this e8er-ise, selfobservation. selfobservation. :f not do this, then will be like a-orn that not be-ome tree fertili
Amar Shamo 2017
: never tea-h dire-tly, or my p*pils wo*ld not learn. :f : want a p*pil to -hange, : begin from afar, or speak to someone else, and so he learns. Heneral methods will be a--essible to all, b*t s*b?e-tive methods will be given in gro*ps only to those who work, who try and wish to try to work with their whole being. hose who are la
Amar Shamo 2017
will not like it. o* o* sho*ld behave with with one as he likes it and and with the other as this other other likes it. hen yo*r life will be easier. On the -ontrary, they o*ght to be diffi-*lt, *npleasant, and *n-omfortable2 otherwise they wo*ld not answer their p*rpose. >*les are the alarm do-ks whi-h wake the sleeping man. 6*t the man, opening his eyes for a se-ond, is indignant with the alarm do-k and asksJ @an one not awaken witho*t alarm -lo-ks/ :n addition to these f*ndamental demands it is of -o*rse pres*med that the members of the gro*p m*st work. :f they merely fre)*ent the gro*p and do no work w ork b*t merely imagine that they are working, or if they regard as work their mere presen-e in the gro*p, or, as often happens, if they look *pon their presen-e in the gro*p as a pastime, if they make pleasant a-)*aintan-es, and so on, then their presen-e in the gro*p likewise be-omes -ompletely -ompletely *seless. And the sooner they are sent away or leave of their own a--ord the better it will be for them and for the others. D*ring o*r work, not a single man worked like a man. 6*t for the :nstit*te it is essential to work differently. 7a-h m*st work for himself, for others -an do nothing for him. :f yo* -an make, say, a -igarette -igarette like a man, man, yo* already know how to make make a -arpet. All the ne-essary apparat*s is given to man for doing everything. 7very man -an do whatever others -an do. d o. :f one man -an, everyone -an. Heni*s, talent, is all nonsense. he se-ret is simple, to do things like a man. 4ho -an think and do things like a man -an at on-e do a thing as well w ell as another who has been doing d oing it all his life b*t not like a man. 4hat had to be learned by this one in ten years, the other learns in two or three days and he then does it better than the one who spent his life doing it. : have met people who, before learning, worked all their lives not like men, b*t when they had learned, they -o*ld easily do the finest work as well w ell as the ro*ghest, work they had never even seen before. he se-ret is small and very easy one m*st learn to work like a man. And that is when a man does a thing and at the same time he thinks abo*t what he is doing and st*dies how the work sho*ld be done, and while doing it forgets all his h is grandmother and grandfather and his dinner. :f see another man fall down, when he m*st walk, yo* -an pi-k him *p. * p. 6*t, altho*gh to take one more step is more ne-essary for him even than air, he m*st take this step alone2 impossible for another person to take it for him. All this tea-hing tea-hing given in fragments m*st be pie-ed together together and observations observations and a-tions m*st be -onne-ted to it. :f there is no paste, nothing will sti-k.
Amar Shamo 2017
:t is impossible to give to a man anything that -o*ld be-ome his own witho*t effort on his part. One -an only show and dire-t, b*t not initiate. One -an only give to a man ?*st as m*-h as he is ready r eady to re-eive. 6*t for serio*s man is not ne-essary find new answers, b*t new )*estions. ) *estions. On-e yo* ask )*estion, this mean yo* already have a very good idea abo*t answer. or tea-her is important make make st*dent ask new )*estions. his reason why ed*-ation in yo*r -o*ntry and in modern times *psidedown. ea-her in s-hool never make new st*dent ask new )*estion or try to dis-over new thing. (an is, in the f*ll sense of the term, a ;miniat*re *niverse;2 in him are all the matters of whi-h the *niverse -onsists2 -onsists2 the same for-es, the same laws laws that govern govern the life of the *niverse, operate in him2 therefore in st*dying man we -an st*dy the whole world, ?*st as in st*dying the world we -an st*dy man. o be-ome free, to be liberated from slaveryJ this is what a man o*ght to strive for when he be-omes even a little -ons-io*s of his position. here is nothing else for him, and nothing else is possible so long as he remains a slave both inwardly and o*twardly. 4itho*t selfknowledge, selfknowledge, witho*t *nderstanding the working and f*n-tions of his ma-hine, man -annot be free, he -annot govern himself and he will always remain a slave, and the plaything of the for-es a-ting *pon him. herefore selfobservation selfobservation and selfst*dy m*st, from the first, be a--ompanied by the str*ggle against the e8pression of *npleasant emotions. emotions. :f the photographs are taken s*--essf*lly and if there is a s*ffi-ient n*mber of them, a man will see that his *s*al -on-eption of himself, with whi-h he has lived from year to year, is very far from reality. reality. :t m*st be *nderstood that witho*t o*tside help a man -an never see himself. :dentifying is one of o*r most terrible foes be-a*se it penetrates everywhere and de-eives a man at the moment when it seems to him that he is str*ggling with it. ;:dentifi-ation; ;:dentifi-ation; is so -ommon a )*ality ) *ality that for p*rposes of observation it is diffi-*lt to separate it from everything else. (an is always in a state of identifi-ation, identifi-ation, only the ob?e-t of identifi-ation -hanges. (an -annot do anything sensible when he is in a state of identifying. reedom is first of all freedom from identifi-ation.
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6*t if a man really remembers himself he *nderstands that another man is a ma-hine ?*st as he is himself. And then he will enter into his position, he will p*t himself in his pla-e, and he will be really able to *nderstand and feel what another man thinks and feels. S-hools of the fo*rth way demand *nderstanding before anything else. >es*lts of efforts are always proportional to *nderstanding. his system is for those who have already so*ght and have b*rned themselves. hose who have not so*ght and and who are not seeking do not not need it. And those who have have not yet b*rned themselves themselves do not need it either. either. 7very man. has a -ertain feat*re in his -hara-ter whi-h is -entral. :t is like an a8le ro*nd whi-h all his ;false ;false personality; revolves. revolves. ake ni-knames. i-knames sometimes sometimes define d efine -hief feat*res very well. 4hen a man begins to to know himself a little little he will see in in himself many things that that are bo*nd to horrify him. So long as a man is not horrified at himself he knows nothing abo*t himself. o awaken means to reali
Amar Shamo 2017
o be able to keep a se-ret a man m*st know himself and he m*st be. And a man s*-h as all men are is very far from this. :f a man knows how to make -offee well or how to make boots well, then it is already possible to talk to him. he tro*ble is that nobody knows anything well. 7verything is known ?*st anyhow, s*perfi-ially. s* perfi-ially. =eople living on the earth -an belong to very different levels, altho*gh in appearan-e they look e8a-tly the same. :f a man in prison was at any time to have a -han-e of es-ape, then he m*st first of all reali
o* -an str*ggle -ons-io*sly -ons-io*sly only in proportion proportion to the energy yo* possess. o* o* have batteries. :f they are empty, yo* -an do nothing. 78ternal work goes on )*ite a*tomati-ally and re)*ires very little energy. 3et life go on by itself. !eep yo*r energy for work. 4ork needs a lot of energy. ever believe anything yo* hear me say. 3earn to dis-riminate between what m*st be taken literally and what wh at metaphori-ally. One -an only give to a man ?*st as m*-h as he is ready to re-eive. (an m*st at all times mathemati-ally hear, mathemati-ally *nderstand, mathemati-ally answer. Only this is life. Always he m*st be with his :. Only then is he man not in )*otation marks. o matter what he have in s*rro*ndings people, noise, al-ohol always he m*st mathemati-ally mathemati-ally *nderstand. ever lose self, even when w hen dr*nk. e -an be dr*nk, b*t never his : be dr*nk. ot eno*gh read my words also m*st think abo*t what read, otherwise empty will remain. he morning s*n is best for *s, the only time of day when the rays -ontain -ertain properties ne-essary for o*r *nderstanding. :n order to be *nderstood by another man, it is not only ne-essary for the speaker to know how to speak b*t for the listener to know how to listen. Do not listen to the words try to hear internally the meaning. :f a man reasons and thinks so*ndly, no matter what path he follows in solving s olving these problems, he m*st inevitably arrive ba-k at himself, and begin with the sol*tion of the problem of what he is himself and what his pla-e is in the world aro*nd him. !nowledge is an inalienable property property of a man2 it -annot be more and it -annot be less. or a man 'knows' only when he himself 'is' that knowledge. 4ith a development development of o*r being we -an find a higher state of -ons-io*sness. -ons-io*sness. @hange of knowledge -omes from -hange of being. !nowledge in itself is nothing. :f anyone thinks that selfst*dy will help and he will be able to -hange, he is greatly mistaken. 7ven if he reads all the books, st*dies for a h*ndred years, masters all knowledge, all mysteries nothing will -ome of it.
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his -hange depends on yo*, and : will not -ome abo*t thro*gh st*dy. o* -an know everything and yet remain where yo* are. :t is like a man who knows all abo*t money and the laws of banking, b*t has no money of his own in the bank. 4hat does all his knowledge do for him/ 4hen we speak of -hange, -hange, we pres*me the need of of inner -hange. Only when he knows himself, knows his inner str*-t*re, only then -an he see. Only if we know o*rselves -an we see others, for all people are alike inside and others are the same as we are. (emory, attention, observation is nothing more than observation observation of one -enter by another, or one -enter listening to another. 4e very seldom wat-h wat-h one -enter from another, another, only sometimes, sometimes, perhaps one min*te a day. 7d*-ation is nothing b*t a mask whi-h has nothing to do with nat*re. Sitting in yo*r room yo* will not see anythingJ yo* sho*ld observe in life. othing -an happen by tho*ght alone. Enderstanding is per-eption not by one b*t by not less than two -enters. A large idea sho*ld sho*ld be taken only with large large *nderstanding. o* -an be-ome be-ome a little more free in in life, more se-*re, se-*re, if yo* begin to be interested interested in all new things and remember them by new methods. @hange is a distant goal, re)*iring m*-h time and labor. 6*t st*dy does not take m*-h time. :t is ne-essary to learn to be *nbiased, to sort o*t and analy
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ever try to tea-h dire-tly. Always with -hildren begin from afar. @hildren m*st find for themselves2 themselves2 otherwise they will grow *p as slaves. One day yo* will *nderstand on yo*r own that what yo* want someone else to give yo* y o* now, all at on-e, wo*ld be of no *se. Only what yo* y o* *nderstand thro*gh yo*r own efforts -an be-ome part of yo*. :t is the -onstant effort to be at the level of the highest *nderstanding. owever, he -an try to observe and noti-e what is a-t*ally happening in him. Only s*-h observations -an lead to real *nderstanding, and *nderstanding is the threshold of real doing. : p*t people into sit*ations to see how they will get o*t of them by themselves. o* m*st make the first efforts, then later : -an help yo*. Ordinary ed*-ation is one-entred, -on-erned only with the formatory apparat*s2 only those s-hools whi-h do something for the emotions as well as mind and body appro8imate to real ed*-ation. ed*-ation. he great thing in ed*-ation, is not to a--*m*late a vast store of information, b*t to learn how to learn. :n life we only train memory. O*r feelings never ed*-ated, nor movements. O*r ed*-ation is one-entered, therefore we are as we are, hopeless. 4e have two strangers in o*r ho*se and -an do nothing with them. he a--*m*lation a--*m*lation of too m*-h knowledge is *seless *nless it is applied. 4hats the *se of reading abo*t someone elses efforts/ hat wont help them only their own efforts -an do that. =eople not *nderstand abo*t learning. hink ne-essary talk all time, that learn thro*gh mind, thro*gh words. ot so. (any things -an only learn with feeling, even from sensation. ry to p*t yo*rself in the position of others they have the same signifi-an-e as yo*2 they s*ffer as yo* do, and, like yo*, they will die. A man m*st die to be -hanged. : wish yo* not to to be onentity. onentity. So first : make yo* feel like nonentity. Only from there -an yo* begin. :t is nothing to know yo*r nonentityness, nonentityness, yo* m*st e8perien-e it personally.
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o* sho*ld *nderstand *nderstand and establish it as a stri-t stri-t r*le that yo* m*st not not pay attention attention to other people;s opinions, yo* m*st be free of the people s*rro*nding yo*. 4hen yo* are free inside, yo* will be free of them. 4ork will be of val*e val*e only when man gives gives as m*-h as is the limit limit of possibility. he development of essen-e depends on work on oneself. 4ork on oneself m*st m*st begin with the driver. he driver driver is the mind. A man always wishes wishes to begin with something something big. 6*t this is impossible2 impossible2 there -an be no -hoi-e, we m*st begin with the things of today. (ans work begins when his str*ggle with his @hief eat*re starts. *sion, inner *nity, is obtained by means of ;fri-tion,; by the str*ggle between ;yes; and ;no; in man. :f a man lives witho*t inner str*ggle, if everything happens in him witho*t opposition, if he goes wherever he is drawn or wherever the wind blows, he will remain s*-h as he is. Sa-rifi-e is ne-essary only while the pro-ess of -rystalli
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he dreams or asso-iations whi-h -ontin*e are those whi-h are the most habit*al h abit*al and therefore whi-h re-*r. reat yo*r asso-iations as another person. Say to them, C3et me do my work now and yo* shall have yo*r play play later. e only is a good a-tor who is able to remember himself and -ons-io*sly play his role, no matter what it may be. e who works be-omes an a-tor, a real a-tor in life. o be an a-tor is to play a role. 3ife is a theater where every man plays a role. :t is also a good thing that yo* see yo*r la
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=eople make a tremendo*s mistake mistake when they try to ;save their strength,; make fewer movements, movements, and so on, when fasting. On the -ontrary it is ne-essary to e8pend as m*-h energy as possible. hen fasting -an be benefi-ia b enefi-ial. l. o* m*st ed*-ate ed*-ate yo*r body with yo*r head, -ons-io*sly. -ons-io*sly. :t is very simple. ever ever allow it to do what it wants. o* make it do everything -ontrary to that whi-h it loves. :t likes s*gar, yo* do not give it any. One m*st in*re it to str*ggle, yo* y o* are always right when yo* resist yo*r body. :t is simple. simple. 7verything -ontrary2 -ontrary2 Ender all -onditions, in all politi-al sit*ations, man m*st ed*-ate his body to be s*bmissive to him. o*r personality -an ed*-ate yo*r body. e in whi-h the body is strong and has the initiative over him, this one is n*ll. e who has his body enslaved is intelligent. intelligent. o* *nderstand what is meant by intelligent/ :ntelligent means he who dire-ts his body. :f the body dire-ts, yo* are a n*llity, a peasantKif yo* dire-t yo*r body yo* are intelligent. intelligent. h*s, -hoose what yo* want. :ntelligent or peasant/ :f yo* want to be a peasant, let yo*r body dire-t yo*. :f yo* want to be intelligent, let yo*r -ons-io*sness dire-t yo*r body. he more yo* want to dire-t yo*r body, the more it i t opposes yo*. And in resisting yo*, the more strength it gives yo*. o* m*st s*ffer physi-ally. physi-ally. or instan-e, don;t eat eno*gh2 eno*gh2 be h*ngry. Or, if yo*r organism doesn;t like -old water, make yo*rself bear -old water. Same with hot water. Do the opposite of what yo*r body is in the habit of doing. (ake it s*ffer. :t is the one and only way to make the for-e yo* la-k. ot a mental s*ffering. 4e have seven kinds of s*ffering. or yo*, bodily s*ffering is ne-essary. One needs fire. 4itho*t fire, there will never be anything. his fire is s*ffering, vol*ntary s*ffering, witho*t witho*t whi-h it is impossible impossible to -reate anything. anything. One m*st prepare, m*st know what will make one s*ffer and when it is there, make *se of it. Only yo* -an prepare, only yo* know know what makes yo* s*ffer, s*ffer, makes the fire whi-h -ooks, -ooks, -ements, -rystalli
And so, only he who -ons-io*sly -ons-io*sly assists the pro-ess of of this inner str*ggle, and -ons-io*sly -ons-io*sly assists the 'nondesires' to prevail over the 'desires,' behaves in a--ordan-e with the 6eing of o*r o*r @ommon ather ather @reator imself, whereas he who -ons-io*sly -ons-io*sly assists the -ontrary only in-reases is sorrow. e also said that any efforts of less than 's*perh*man' 's* perh*man' strength were of no val*e anyway, on-e more pointing o*t that, in a sense, man;s only hope was to fight to attain the 'impossible'. he only thing worth doing being something that '-o*ld not be done'. Only s*perefforts -o*nt. And so it is always and in everything. hose who do d o not wish to make s*perefforts had better give *p everything and take -are of their health. @an not s*perefforts be dangero*s/ d angero*s/ Of -o*rse they -an, b*t it is better to die making efforts to awaken than to live in sleep. One need not, therefore, be afraid of efforts2 the danger d anger of dying from them is not at all great. :t is m*-h easier to die from ina-tion, from la
4ork on self-hange m*st begin begin today, immediately. immediately. 4itho*t sa-rifi-e nothing nothing -an be attained. attained. :n a-t*al fa-t they have to sa-rifi-e only what they imagine they have and whi-h in reality they do not have. hey m*st sa-rifi-e s a-rifi-e their fantasies. 6*t this is diffi-*lt for them, very diffi-*lt. :t is m*-h m*-h easier to sa-rifi-e sa-rifi-e real things. othing -an be attained witho*t s*ffering b*t at the same time one m*st begin by sa-rifi-ing s*ffering. :t is ne-essary to know how to sa-rifi-e everything, in-l*ding oneself. A pri-e has to be paid for !nowledge. o* yo*rself are this pri-e. o* m*st know how to to take when it is not given, given, to steal if ne-essary, ne-essary, b*t not to wait wait for somebody to -ome and give it to yo*. Sometimes Sometimes it is ne-essary to have people ro*nd yo* that yo* dislike. :f people always pleasant, yo* like them no in-entive for work. ;o awaken; for man means to be ;dehypnoti
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aro*nd *s or to other other people and having in fa-t fa-t no interest whatever2 whatever2 on the -onstant -onstant waste of the for-e for-e of ;attention;2 ;attention;2 and so on. All yo*r energy that is not not needed for keeping keeping alive is taken by imagination imagination and other other *seless a-tivities. =eople are not willing to work like this, and so they live their lives with only the energy whi-h -omes to them them me-hani-ally. me-hani-ally. his is eno*gh to keep yo* alive, alive, b*t it is not eno*gh for -ons-io*s 'doing'. he key to everything remain apart. O*r aim is to have -onstantly a sensation of oneself, of one;s individ*ality. his sensation -annot be e8pressed intelle-t*ally, be-a*se it is organi-. :t is something whi-h makes yo* independent, when yo* are with other people. 4itho*t fire, there will will never be anything. his fire is is s*ffering, vol*ntary s*ffering, s*ffering, witho*t whi-h it is impossible impossible to -reate -reate anything. he organi- body obeys its laws. :t only wishes to satisfy its needs eating, sleeping, se8. :t knows nothing else. :t wishes nothing else. :t is a real animal. One m*st feel it as an animal. One m*st feel it as a stranger. One m*st s*bd*e it, train it and make it obey, instead of obeying it. at*re is more intelligent than yo*2 she knows better than yo* whi-h are the best -onditions for yo*r work2 and if yo* work, at*re -alls on -ons-io*s spirits who will arrange for yo* the -onditions yo* need. or ordinary man, for the man who does not work, there is nothing b*t -han-e. -han-e. 6*t for the man man who works, at*re gives him thro*gh -ons-io*s spirits all that he needs. o* m*st s*ffer organi-ally2 organi-ally2 for instan-e, not eat eat eno*gh. Or thisJ yo*r organism does not like the -old, end*re -old water. he same thing with hot water. Do the opposite from that to whi-h yo*r organism is a--*stomed a--*stomed to do. (ake it s*ffer. :t will not be a psy-hi- s*ffering. 4e have seven )*alities of s*ffering2 for *s organi- s*ffering is ne-essaryJ with yo*r intelle-t yo* -an dire-t yo*r organism witho*t mer-y, for-e it to s*ffer. o* m*st ed*-ate ed*-ate yo*r individ*ality. >ef*se it that whi-h it likes. likes. Hive it nothing. Oppose yo*rself in all things. or e8ample, that whi-h yo* do to the right, do to the left. 7verything to oppose it. And yo*r individ*ality -an find itself in a very bad sit*ation. 4orse than prison. (an is man. e -annot be otherwise. e is s*-h that he -an never -hange his body. e -an only be as he is be-a*se he is the res*lt of heredity. 6*t his mind he -an ed*-ate and Amar Shamo 2017
with this -ontrol his animal animal body and not be its its slave. e m*st at all all times str*ggle str*ggle and as his mind grows stronger, so will his weakness grow stronger. his is good thing, it makes for more str*ggle. :t is not good if body at on-e lies down. e m*st -ommand, he m*st dire-t. 7asy not eat if not see. Only is diffi-*lt if he sees s ees before himKand then not take. his will make something for him in another pla-e, something he -an *se. =*nish yo*rself. One day, two days, ten days witho*t food. 6e thirsty. (ake yo*r body s*ffer. :t m*st do. 6*t when it has done what yo* have ordered it to do, then reward it like a -hild, en-o*rage it, give it ten times what it needs. Only -ons-io*s work is able to -hange the interior -ons-io*s labor and vol*ntary s*ffering. ot important what yo* are, big man or small man, not important important what yo* do only important how yo* do it. 78er-ise not make for-e. 4hen yo* make body do what not wish do, then that make for-e. or making do ?*st one little thing whi-h hate doing, that make more for-e than whole day of walking. walking. Attention is gained gained only thro*gh -ons-io*s -ons-io*s labor and intentional intentional s*ffering, thro*gh doing small things vol*ntarily. Selfremembering Selfremembering begins with selfsensing. :t m*st be done thro*gh the instin-tive moving -entre and the emotional emotional -entre. 4e have a right to remember remember o*rselves. (an, in fa-t, fa-t, is born into this this right b*t he falls asleep. he wish to -hange, to be what one o*ght to be, m*st be in o*r emotional -entre, and the ability to do in o*r body. 4ork will be of val*e val*e only when man gives gives as m*-h as is the limit limit of possibility. 4itho*t str*ggle, no progress progress and no res*lt. 7very breaking breaking of habit prod*-es a -hange -hange in the ma-hine. :f yo* -an learn to master yo*r body, yo* will begin to a-)*ire 6eing. :n the depts of yo*r organi- life things m*st -hange, m*st be-ome a--*stomed to being related differently. DonNt ?olt yo*r inner me-hanism. A--*stom yo*r me-hanism to a different inner light.
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:f yo* -an learn to bear one manifestation manifestation of one person, whi-h irritates yo*, yo* will have learnt to make the effort of a fly. or this, yo* m*st look on yo*r body as a servant. :t m*st obey yo*. :t is ignorant and laemember yo*rself as twoK yo* and yo*r body. 4hen yo* are master of yo*r body, yo*r feelings will obey obey yo*. At present nothing nothing obeys yo*Knot yo*r body, nor yo*r feelings, nor yo*r tho*ghts. o* -annot start with tho*ghts, be-a*se yo* -annot yet separate yo*rself from yo*r tho*ghts. 7veryone knows something. 7a-h of *s has learned to do something me-hani-ally. me-hani-ally. wo people have the same worth when ea-h stay within his own spe-iality. spe-iality. owever, if one -an also do what the other does, then he is s*perior. e who aspires to be of the elite m*st be -apable not only of doing what he does habit*ally, b*t also of doing anything that those he regards inferior -an do, even if not with the -ompeten-e of a professional. ry to be -ons-io*s of the needs and possibilities of the moment. 4e all depend on ea-h others work and intelligen-e. intelligen-e. All -enters sho*ld sho*ld work sim*ltaneo*sly, sim*ltaneo*sly, great res*lts -an be obtained. obtained. :ntelle-t hampered hampered by la-k of physi-al movements of whi-h we have few, owing to la-k of *se of limbs. he more movements movements we have, i.-. the greater the variety of physi-al work, dan-es, et-., the greater the possibility of getting new tho*ghts and GseeingI. Development Development of moving -enter awakens other two. >eal 4ork from body *pwards, m*st begin from it 7very feeling stopped helps selfremembering by that feeling. One tho*ght observes another not :. 4e not observe. 4aking life is a different form of s*b?e-tive sleep be-a*se we observe me-hani-ally thro*gh e8ternal impressions. or wishing and doing man is made in two separate parts and s*-h is the law -on-erning the operation of these parts that the more he may wish to do, with one part of him, the less he -an do in the doing part K even with -onstant str*ggle. or a yo*ng person, at*re will help in the effort to do, so that person will not have to str*ggle as will a person of responsible age. After a -ertain age, this effort is very diffi-*lt, often impossible. here are two str*ggles innerworld str*ggle and o*terworld str*ggle, b*t never -an these two make -onta-t, to make data for the third world. ot ot even Hod gives this possibility for -onta-t between inner and o*terworld str*ggles2 not even yo*r heredity. Only one thing yo* m*st make intentional -onta-t between o*terworld str*ggle and innerworld str*ggle2 only then -an yo* make data for the hird 4orld of (an, sometimes sometimes -alled 4orld of the So*l. Enderstand/
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@onse)*ently, like all three-entered three-entered beings of o*r Hreat Eniverse, we men e8isting on the 7arth, owing to the presen-e in *s also of the fa-tors for engendering the divine imp*lse of Ob?e-tive @ons-ien-e, m*st always inevitably str*ggle with w ith the two )*ite opposite f*n-tionings f*n-tionings arising and pro-eeding in o*r -ommon presen-e, the res*lts of whi-h are always sensed by *s either either as 'desires' or as 'nondesires.' And so, only he who -ons-io*sly -ons-io*sly assists the pro-ess of of this inner str*ggle, and -ons-io*sly -ons-io*sly assists the 'nondesires' to prevail over the 'desires,' behaves in a--ordan-e with the 6eing of o*r o*r @ommon ather ather @reator imself, whereas he who -ons-io*sly -ons-io*sly assists the -ontrary only in-reases is sorrow. : -annot -hange yo*r being, b*t : -an -reate -onditions, thanks to whi-h yo* -an -hange yo*rselves. :f ea-h day yo* -o*ld have a )*arterho*r of tr*e remembering, yo*r whole life wo*ld be transformed. S*ffering is the pri-e of immortality. O*r f*lfillment is imposed on *s, and this -an be -alled ?*sti-e. One m*st know. One has to get off the soft divan d ivan and -limb that mo*ntain one has seen o*tside. 6*t not everyone even sees the mo*ntain ... they are the men who sit there on the divan, trying to tea-h others witho*t themselves themselves seeing the s*mmit, the sa-red heights, and then no one makes any progress. esF And how will yo* will yo* progress/ Only by paying attention in every way to the most important thing, the one thing yo* have made an idol of. 4e have three kinds of m*s-les m*s-les large, middle and and small. 3arge we all *se, b*t so do donkeys middle ones we *se sometimes a little, b*t small we *se not at all. @ats *se these. (ovements m*st be like -at, not like elephant. O*r task is to die to this personality, whi-h is a false thing, not o*r own2 it may be ne-essary to melt it down in the fires of great s*ffering, b*t when this is done -orre-tly, in its pla-e will grow individ*ality2 a man will be-ome an individ*al, possessing real will and an C:. e will be himself.
As -ell is in body, yo* are are -ell for planet2 planet2 planet is -ell for for large system. o* are lo*se lo*se of planet and planet is lo*se for *niverse. All feeds on bigger organism. :t is not only we who are alive. :f a part is alive, then the whole is alive. Amar Shamo 2017
he whole *niverse is like a -hain, and the earth is one link in this -hain. 4here there is movement, movement, there is life. 7very kind of -reat*re, every degree of being is defined by what serves as food for this kind of -reat*re or being of a given level and for what they themselves serve as food, be-a*se in the -osmi- order ea-h -lass of -reat*re feeds on a definite -lass of lower -reat*re and is food for a definite -lass of higher -reat*res. he ordinary man is not free in his life, in his manifestations, or in his moods. e -annot be what he wo*ld like to be, and what he -onsiders himself to be, he is not that how mighty it so*ndsF he very name ;man; means the ;a-me of -reation;, b*t how does this title fit -ontemporary man/ And yet man sho*ld sho*ld indeed be the a-me of -reation, -reation, sin-e he is formed formed with and has in himself all the possibilities for a-)*iring e8a-tly similar data to those of the A-t*ali
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Stri-tly speaking men are not to blame for war. 4ar is d*e to -osmi- for-es, to planetary infl*en-es. 4hat is war/ :t is the res*lt res*lt of planetary planetary infl*en-es. Somewhere *p there there two or three planets have approa-hed too near to ea-h other2 tension res*lts. hey fail to reali
he evolving part of organi- life is h*manity. :f h*manity does not evolve it means that the evol*tion of organi- life will stop and this in its t*rn will -a*se the growth of the ray of -reation to stop. At the same time time if h*manity -eases -eases to evolve it be-omes be-omes *seless from the point point of view of the aims for whi-h it was -reated and as s*-h it may be destroyed. :n this way the -essation of evol*tion may mean the destr*-tion d estr*-tion of h*manity. :ntelle-t*al :ntelle-t*al theories p*t man in the -enter of everything2 everything e8ists for him, the s*n, the stars, the moon, the earth. hey even forget man;s relative si
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:n the higher spheres, intelligen-e is in its p*re form, b*t as it des-ends it be-omes be-omes less intelligent. !*ndalini at base of spine prevents o*r seeing things as they are2 ar e2 it is the representative of the moon2 it is ne-essary for life, for if we saw things as they were wed hang o*rselves. e who knows what his moon is and does -an *nderstand the -osmos. S-ale of -osmoses analogo*s to man. One, two, body, physi-al, three, -enters, fo*r, nerve and other systems, five, organs, si8. tiss*es, seven, -ells. e who knows what his moon is and does -an *nderstand the -osmos.
o* owe to at*re. at*re. he food yo* eat whi-h no*rishes no*rishes yo*r life. o* m*st pay for these these -osmi- s*bstan-es. s*bstan-es. o* have a debt, an obligation, obligation, to repay repay by -ons-io*s work. Do not eat like an animal b*t render to at*re for what she has given yo*, at*re, yo*r mother. Organi- life on earth feeds the moon. 7verything living on the earth, people, animals, plants, is food for the moon. he moon is a h*ge living being feeding *pon all that lives and grows on the earth. he moon -o*ld not e8ist witho*t organi- life on earth, any more than organi- life on earth -o*ld e8ist witho*t the moon. 7verything living sets free at its death a -ertain amo*nt of the energy that has ;animated; it2 this energy, or the ;so*ls; ; so*ls; of everything living plants, animals, people is attra-ted to the moon as tho*gh by a h*ge ele-tromagnet, ele-tromagnet, and brings to it the warmth and the life *pon whi-h its growth depends, that is, the growth of the ray of -reation. :n this -ase, the very little we m*st know is that man does not e8ist for himself, he e8ists to transmit vibrations needed for the moon. (an is part of the life of the earth. he earth is s*rro*nded by a film of organi- life kept in balan-e by planets, earth and moon. Organi- life is so strong that no one -an -hange his sit*ation by himself. S*ppose that Hod wants to help *s2 e -annot. he earth is too small to be affe-ted by Hod;s 4ill. :f the earth is too small, how m*-h more man/ Amar Shamo 2017
6*t yo* sho*ld already *nderstand that there is nothing a--idental or *nne-essary in nat*re and that there -an be nothing2 everything has a definite f*n-tion2 everything serves a definite p*rpose. (an is as m*-h a transmitting station as, for instan-e, the earth or the s*n2 he has in him the same me-hani-al pro-esses. he same transformation goes on in him of higher forms of matter into lower and of lower into higher. rom the density of a stone to the finest matter, ea-h do has its own emanation, its own atmosphere2 for ea-h thing either eats or is eaten. One thing eats e ats another, : eat yo*, yo* eat him, and so on. he law 'as above, so below' is the same everywhere2 it is all one law. 4e also have in *s the s*n, the moon, and the planets, only on a very small s-ale. 7verything is in movement, everything has emanations, emanations, be-a*se everything eats something and is itself eaten by something. (an serves as an apparat*s in the developme d evelopment nt of this law. : eat, b*t at*re has made me for a -ertain p*rpose, : m*st evolve. : do not eat for myself b*t for some o*tside p*rpose. : eat be-a*se this thing -annot evolve by itself witho*t my help. =*rpose of 3ife. *st vibration transmitters. (oonfodder. 4e are sheep kept to provide wool for o*r masters, masters, who feed *s and keep *s as slaves slaves of ill*sion. 6*t we have have a -han-e of es-ape and o*r GmastersI are an8io*s to help *s, b*t we like being sheep. :t is -omfortable. All for-es of the *niverse *niverse manifest here. All All life depends on the the physi-al here. 3ife strikes notes and we respond. 3ife has no need of Gbalan-edI man, earth only re)*ires me-hani-al man.
Enmortal is very big thing, b*t is not all. :f a man works he -an be-ome of *se even to Hod. >eal 4ill is possible be-a*se it e8ists in (an. :t is (aster. 6*t (an is -*t off from it. or development there is no limit, for yo*ng or old. Amar Shamo 2017
:s more important that yo* say C: am, than is that yo* breathe. (an;s possibilities possibilities are very great. g reat. o* -annot -on-eive even a shadow of what man is -apable of attaining. 6*t nothing -an be attained in sleep. o* think yo* are millionaires, millionaires, b*t only by seeing seeing yo* are nothing nothing -an yo* be-ome real millionaires. :f a man works on himself and p*rges himself of *ndesirable elements he will be better than an angel, a being with more *nderstanding and e8perien-e. e8perien-e. >eal love is the basis of all, the fo*ndations, the So*r-e. he religions have perverted and deformed love. :t was by love that es*s performed mira-les. >eal love ?oined with magnetism. magnetism. All a--*m*lated vibrations -reate a -*rrent. his -*rrent brings the for-e of love. >eal love is a -osmi- for-e whi-h goes thro*gh *s. :f we -rystalli
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:n west yo*r world is belief that man have so*l given by Hod. ot so. othing given by Hod, only at*re give. And at*re only give possibility for so*l, not give so*l. (*st a-)*ire so*l thro*gh work. 6*t *nlike tree, man have many possibilities. As man now e8ist he have also possibility grow by a--ident grow wrong way. (an -an be-ome many things, not ?*st fertilieal man not good or evil real man only -ons-io*s, only wish a-)*ire so*l for proper development. he highest aim of man is to be -*nning. (an with real -*nning is man witho*t )*otation marks. Angel -an do only one thing. Devil -an do all. (en like that are nearest man -an ever get to Hod, be-a*se only then he has impartial ?*sti-e. All men with )*otation )*otation marks are the same. same. 6*t men witho*t )*otation )*otation marks are never never the same. One man witho*t )*otation marks is worth all yo*r kings with all their ob?e-ts. he differen-e between an ordinary man and a -ons-io*s man is in the persisten-e of their aims. (an has three worldsJ One2 the o*ter world, the world of impressions, everything that happens o*tside of *s. wo2 the inner world, the world of the f*n-tioning of all o*r organs, the totality totality of organ f*n-tioning. hree2 the world of the so*l, whi-h was -alled by the an-ients, the world of man. '(an'Kthis is a pro*d term, b*t we m*st ask o*rselves what kind of man/ ot the man, s*rely, who is irritated at trifles, who gives his attention to petty matters and gets involved in everything aro*nd him. o have the right to -all himself a man, he h e m*st be a man2 and this 'being' -omes only thro*gh selfknowledge and work on oneself in the dire-tions that be-ome -lear thro*gh selfknowledge. (an is the being who -an 'do,' says this tea-hing. o do means to a-t -ons-io*sly and a--ording to one;s will. And we m*st re-ogni
o end*re the manifestations of others is a big thing. he last thing for a man. Only a perfe-t man -an do this. A really -ons-io*s -ons-io*s man -an prod*-e any impression impression he wishes on others, and play play any role he pleases. @ons-io*s people -an prod*-e any impression they please on people, and show themselves themselves at will, play any role they wish. @ons-io*sness does not evolve by itself. A man -an, if he wishes and knows how, in-rease -ons-io*sness. -ons-io*sness. 6*t by thinking he -annot do so. >eal @ons-io*sness is a state in whi-h a man knows all at on-e everything that he in general knows and only in this state -an he h e see how little he knows and how so many -ontradi-tions -ontradi-tions lie in what he knows. he differen-e between an ordinary man and a -ons-io*s man is in the persisten-e of their aims. here are some people who maintain an aim for a week, or a month, or a year. hey are relatively relatively ephemeral, like inse-ts. inse-ts. here are some whose whose ma?or p*rpose animates them d*ring their lifetimeJ they have attained h*man stat*re. hen there are the rare few whose aim is so intense and allembra-ing as to end*re beyond the h*man span. hese are immortal. immortal. At the same time time at*re has given given him the possibility possibility of -hanging, b*t this does not not mean that any -hange will w ill ne-essarily take pla-e. 4e have to serve as as slaves that is o*r destiny. And at at the same time time nat*re has foreseen the possibility, b*t not for everyone, to throw off this slavery. his throwingoff is the first liberation. 3ife has two dire-tions, life is like two rivers. Gigher mentalI may be *sed at moments b*t then we lose -ons-io*sness and bring ba-k nothing. Same in Ge-stasy.I ot trained to *se them. igher beings -an only rea-h *s and help *s thro*gh Ghigher -enters,' we m*st rea-h *pwards. Hod -an maintain the *niverse witho*t help, thro*gh himself. 6*t e is goodJ e wishes beings to f*lfill f*lfill themselves themselves in the *niverse, so that they they -an en?oy beatit*de and and be-ome is -hildren, -apable of penetrating penetrating to an *nderstanding of the being that -reated the world. he wish to live parti-ipates in being. Hod, who wishes to live, shared this wish among *s all, and e also saw to it that this wish to live be-omes life immortal.
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:ts possible that millions of men may be in this *nhappy sit*ation, b*t that m*st not stop *s. 7ven if there are millions of in-omplete halfmen thanks, ob?e-tively, to their own fa*lt with all the s*ffering this implies, this n*mber -an be more readily a--epted if even one man es-apes the sad fate that awaits all who do not f*lfill their d*ty to nat*re. =eople may base themselves on hope. hey hope for afterlife, or they hope that some promised (essiah will -ome and do everything for them. 6*t they do d o all this in a state of sleep. hey do not *nderstand that all real tea-hing abo*t (an and his possibilities possibilities refers to the a-t*al state of (an now as he is and what he -an be-ome and not to some f*t*re state or some event*al progress. or that reason if yo* ask me what this 4ork promises, : will answer yo* by saying that it promises nothing. A man m*st begin by by realiemembering >emembering the state of Ob?e-tive @ons-io*sness. :n that state he wo*ld see things as they really are. e wo*ld then be awake. A man -an merely merely hope for Ob?e-tive Ob?e-tive @ons-io*sness, b*t hope will not not give it him. e has to work on himself here and now, and not hope that he will be given it in some other e8isten-e. So this system promises nothing. 6*t if a man works, he will get something. 3et *s say, he will re-eive leather with whi-h to make shoes. 6*t he m*st make the shoes himself, so that they fit him. hey m*st be his own shoesKnot borrowed shoes.
(*si- has a power besides that of -harming the listener a power whi-h is -ontained in its hidden vibrations. : am going to h*m yo* a melody whi-h is an antidote to fever, for m*si- has this hidden healing power whi-h is generally *nknown. : play ob?e-tive m*si- to make -ry. here are many kinds s*-h m*si- some to make la*gh, or to love or to hate. his the beginning of m*si- sa-red s a-red m*si-, two, three tho*sand years old. o*r -h*r-h m*si- -omes from s*-h b*t they dont reali
4here tr*th is, there -annot -annot be many different opinions. opinions. :n anti)*ity that whi-h is now -alled art served the aim of ob?e-tive knowledge. And as we said a moment moment ago, speaking of dan-es, dan-es, works of art represented represented an e8position and a re-ord of the eternal laws of the str*-t*re of the *niverse. hose who devoted themselves to resear-h and th*s a-)*ired a knowledge of important important laws, embodied them in works of art, ?*st as is done in books today. he keys to all the an-ient arts are lost, were lost many -ent*ries ago. And therefore there is no longer a sa-red art embodying e mbodying laws of the Hreat !nowledge, and so serving to infl*en-e the instin-ts of the m*ltit*de. or instan-e, take ar-hite-t*re. : saw some e8amples of ar-hite-t*re in =ersia and *rkey for instan-e, one b*ilding of two rooms. r ooms. 7veryone who entered these rooms, whether old or yo*ng, whether 7nglish or =ersian, wept. 4ith these ar-hite-t*ral ar-hite-t*ral -ombinations, -ombinations, the mathemati-ally mathemati-ally -al-*lated vibrations vibrations -ontained -ontained in the b*ilding -o*ld not prod*-e any other effe-t. 4e are *nder -ertain -ertain laws and -annot withstand withstand e8ternal infl*en-es. infl*en-es. 6e-a*se the ar-hite-t of this b*ilding had a different *nderstanding and b*ilt mathemati-ally, the res*lt was always the same. o* -ome to a monastery. o* are not not a religio*s man, b*t what what is played and s*ng there evokes in yo* a desire to pray. 3ater yo* will be s*rprised by this. And so it is with everyone. his ob?e-tive art is based on laws, whereas modern m*si- is entirely s*b?e-tive. :t is possible to prove where everything in this s*b?e-tive art -omes from. alent -an be made in twentyfo*r ho*rs. Heni*s e8ists, b*t an ordinary man -annot be a geni*s. :t is only a word. :t is the same in all the arts. >eal art -annot be the work of an ordinary man. e -annot a-t, he -annot be ':.' And it is so with every every profession2 spe-ial knowledge knowledge is re)*ired. he artist witho*t knowledge only imagines. :n an-ient times they did not write books b*t e8pressed knowledge in works w orks of art. 4e shall find many ideas ideas in the an-ient art whi-h whi-h has rea-hed *s, if we know know how to read it. 7very art was like that then, in-l*ding m*si-. And people of an-ient times looked on art in this way. Amar Shamo 2017
>eal art is based on mathemati-s. :t is a kind of s-ript with an inner and o*ter meaning. :n early times, -ons-io*s men who *nderstood the prin-iples of mathemati-s mathemati-s -omposed m*si-, designed stat*es and images, painted pi-t*res and -onstr*-ted b*ildings all of whi-h were s*-h that they had a definite effe-t on the people who -ame in -onta-t with themJ on their feelings and senses. here is a room in a monastery in =ersia, for e8ample, the proportions and vol*mes of whi-h are s*-h that everyone everyone who goes into the room room begins to weep. weep. he right *nderstanding of symbols -annot lead to disp*te. =*re knowledge -annot be transmitted, b*t by being e8pressed in symbols it is -overed by them as by a veil. here -an be nothing a--idental either in the -reation or in the impressions of ob?e-tive art. :n ob?e-tive art there is nothing indefinite. >eal art is knowledge, not talent. :n real art there is nothing a--idental. :t is mathemati-s. mathemati-s. 7verything in it -an be -al-*lated, -al-*lated, everything -an be known beforehand. he artist knows and *nderstands what he wants to -onvey. A real work of art is is as pre-ise as a treatise treatise on mathemati-s. mathemati-s. An ob?e-tive work work of art is ?*st s*-h a book, book, e8-ept that it affe-ts affe-ts the emotional emotional and not only the intelle-t*al side of man. All -reation, -reation, all forms of art, were originally originally instr*ments of knowledge. knowledge. A -eremony is a book book in whi-h m*-h is written. written. Anyone who *nderstands -an read read it. :n one -eremony more is -ontained than in a h*ndred books. Es*ally everything -hanges, b*t -*stoms and -eremonies -an remain r emain *n-hanged. >eal art -annot be the work of an ordinary man. e -annot a-t, he -annot be ':.' An-ient art has a -ertain -ertain inner -ontent. -ontent. :n the past, art served the same same p*rpose as is served today by books the p*rpose of preserving and transmitting -ertain knowledge. :n an-ient times they did not write books b*t e8pressed knowledge in works of art. he val*e of a work of art lies in its -ontent. Amar Shamo 2017
A work of art is like a book a s-holar s-holar -an transmit knowledge, knowledge, fragments of *nderstanding, or even a dis-o*rse on h*man evol*tion. Design is done in the head. :t is entirely prepared in the head. he hand follows tho*ght2 it does not design by itself. his is why, as long as tho*ght is a-tive, the hand -an move almost as )*i-kly as tho*ght.
3ike almost all people, yo* not *nderstand nat*re of knowledge. !nowledge, like very fine ren-h -hampagne, is rare. here e8ists only a -ertain amo*nt and is impossible prod*-e more. 4hile what : say is tr*e that that e8isting amo*nt amo*nt of knowledge is limited2 limited2 re-eptivity for for s*-h knowledge is also limited. he idea of this transm*tation was known to many an-ient tea-hings as well as to some -omparatively -omparatively re-ent ones, s*-h as the al-hemy of the (iddle Ages. 6*t the al-hemists spoke of this transm*tation in the allegori-al forms of the transformatio tr ansformation n of base metals into pre-io*s ones. he Hreat !nowledge is handed on in s*--ession from age to age, from people to people, from ra-e to ra-e. he great -enters of initiation in :ndia, Assyria, 7gypt, Hree-e, ill*mine the world with a bright light. After a -ertain -ertain time has elapsed, the -enters of initiation initiation die o*t one after after another, and the an-ient knowledge departs thro*gh *ndergro*nd -hannels into the deep, hiding from the eyes of the seekers. he bearers of this knowledge also hide, be-oming *nknown to those aro*nd them, b*t they do not -ease to e8ist. rom time to time separate streams break thro*gh to the s*rfa-e, showing that somewhere deep down in the interior, even in o*r day, there flows the powerf*l an-ient stream of tr*e knowledge of being. o break thro*gh to this stream, to find itKthis is the task and the aim of the sear-h. o ordinary reason is eno*gh to enable a man to take the Hreat !nowledge to himself, and make it his inalienable possession. evertheless evertheless it is possible for him. 6*t first he m*st shake the d*st from his feet. Past efforts, tremendo*s labors, are needed to -ome into possession of the wings on whi-h it is possible to rise.
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o* said that knowledge knowledge is -on-ealed. -on-ealed. hat is not so. :t is not -on-ealed, -on-ealed, b*t people people are in-apable of *nderstanding it. :f yo* begin a -onversation abo*t higher mathemati-al ideas with a man who did not know mathemati-s, what good wo*ld it be/ : personally sho*ld be very glad if : -o*ld speak now to somebody, s omebody, witho*t trying to adapt myself to his *nderstanding, on those s*b?e-ts whi-h are of interest to me. 6*t if : began to speak to yo* in this way, for instan-e, yo* wo*ld take me for a madman or worse. :n the first pla-e, this knowledge is not -on-eale - on-ealed2 d2 and in the se-ond pla-e, it -annot, from its very nat*re, be-ome -ommon property. !nowledge is far more a--essible to those -apable of assimilating it than is *s*ally s*pposed2 and that the whole tro*ble is that people either do not want it i t or -annot re-eive it. 6*t first of all another thing m*st be *nderstood, namely, that knowledge -annot belong to all, -annot even belong to many. S*-h is the law. o* do not *nderstand *nderstand this be-a*se yo* do not *nderstand *nderstand that knowledge, knowledge, like everything else in the world, is material. :t is material, and this means that it possesses all the -hara-teristi-s of materiality. One of the first -hara-teristi-s of materiality is that matter is always limited, that is to say, the )*antity of matter in a given pla-e and *nder given -onditions is limited. 7ven the sand of the desert and the water of the sea is a definite and *n-hangeable )*antity. )*antity. So that, if knowledge is material, then it means that there is a definite )*antity of it in a given pla-e at a given time. :t may be said that, in the -o*rse of a -ertain period of time, say a -ent*ry, h*manity has a definite amo*nt of knowledge at its disposal. 6*t we know, even from an ordinary observation of life, that the matter of knowledge possesses entirely different )*alities )*alities a--ording to whether it is taken in small or large )*antities. aken in a large )*antity in a given pla-e, that is by one man, let *s say, or by a small gro*p of men, it prod*-es very good g ood res*lts2 taken in a small )*antity that is, by every one of a large n*mber of peopleB, it gives no res*lts at all2 or it may give even negative res*lts, -ontrary to those e8pe-ted. 6*t if large )*antities of knowledge are -on-entrated in a small n*mber of people, then this knowledge will give very great res*lts. rom this point of view it is far more advantageo*s advantageo*s that knowledge sho*ld be preserved among a small n*mber of people and not dispersed among the masses.
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Speaking in general it m*st be *nderstood that the enneagram is a *niversal symbol. All knowledge -an -an be in-l*ded in the enneagram enneagram and with the help of the enneagram enneagram it -an be interpreted. he knowledge of the enneagram has for a very long time been preserved in se-ret and if it now is, so to speak, made available to all, it is only in an in-omplete and theoreti-al form of whi-h nobody -o*ld make any pra-ti-al *se witho*t instr*-tion from a man who knows. :t has already been said that the higher psy-hi- -enters work in man;s higher states of -ons-io*snessJ -ons-io*snessJ the ;higher emotional; and the ;higher mental.; he aim of ;myths; and ;symbols; was to rea-h man;s higher -enters, to transmit to him ideas ina--essible to the intelle-t intelle-t and to transmit them in s*-h forms as wo*ld e8-l*de the possibility of false interpretations. ;(yths; were destined for the higher emotional emotional -enter ;symbols; for the higher thinking -enter. !nowledge, however, the real ob?e-tive knowledge knowledge towards whi-h man, as he asserts, is str*ggling, is possible only in the fo*rth state of -ons-io*sness, that is, it is -onditional *pon the f*ll possession of the fo*rth state of -ons-io*sness. One of the most -entral of the ideas of ob?e-tive knowledge, is the idea of the *nity of everything, of *nity in diversity. rom an-ient times people who have *nderstood the -ontent and the meaning of this idea, and have seen in it the basis of ob?e-tive knowledge, have endeavored to find a way of transmitting this idea in a form -omprehensible -omprehensible to others. he s*--essive transmission of the ideas of ob?e-tive knowledge has always been a part of the task of those possessing this knowledge. :n s*-h -ases the idea of the *nity of everything, as the f*ndamental and -entral idea of this knowledge, had to be transmitted first and transmitted with ade)*ate -ompleteness -ompleteness and e8a-tit*de. e8a-tit*de. :s the attainment of any kind of o--*lt possibilities one of the s*b?e-ts of this Ced*-ation/ H*rd?iefJ r*th r*th is one. :t e8isted always and is as old as the world itself. :n distant times there e8isted a real knowledge, b*t owing to all kinds of life -ir-*mstan-es, politi-al politi-al and e-onomi-, it was lost and only fragments of it remain. hese remains : -olle-ted with other people. 4e learned of them and fo*nd them thro*gh people, mon*ments, mon*ments, -*stoms, literat*re, o*r own e8periments, -omparisons and so on. here are three ways. irst, instin-tive, instin-tive, fakir. Se-ond, monk, emotional. hird, intelle-t*al, intelle-t*al, ra?a. yogi. hese ways always open b*t impossible as fakir be-omes paralysed,
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body r*ined. (onk be-omes Gst*pid saintI impossible of impartial tho*ght. ogi knows b*t too weak to do. :nner -ir-les of h*manity re)*ires spe-ial people for work as for e8ample the Hothi-athedrals, and show the fo*rth way, this way, in ret*rn. :n this way energy is given by spe-ial Gtraditional Gtraditional methods.I :n 3ords =rayer, this energy is -alled or wrongly translated as *o*r daily bread.I irst m*st get selfknowledge, then self-ontrol. 4e have no free will, merely response to life;s for-es. One G:' against another G:' 4e have n*mero*s ':'s, and when they are passive, we get -ons-io*s. 4e respond on a--o*nt of memory, we have no -hoi-e. 3ife for-es work a*tomati-ally a*tomati-ally thro*gh *s, there is a response to one and not to the other be-a*se one is more sensitive owing to keener memory. :n life here, the o*ter -ir-le, there is S-ien-e, =hilosophy, >eligion and Art, all opposing. :n inner -ir-le, agreement2 in third -ir-le, knowledge2 in fo*rth, pra-ti-al work. !nowledge was always with initiate people. All goes in one stream2 yo* remember initiatism/ Still today flows that stream. o* stream. o* see, hin One, yo* One, yo* ask )*estions from one stream, : answer from the other, then yo* go ba-k to yo*r stream with my answer. o* remember the two streams : wrote abo*t/ he differen-e in the two streams is the differen-e between interpretations interpretations of events on earth. 7vents have two interpretations one for mankind, one for me. (y stream is initiatism. initiatism. 4hat 4hat happened before, before, as yo* ask, does not interest me. >emember my -hapter on (aralplei-ie ... this is what happened before.
here are three GversionsI of the book an o*ter, an inner, and an inmostJ also, every -omplete statement statement in the book has seven aspe-ts. 6*t sin-e, little by little, : had be-ome more adroit in the art of -on-ealing serio*s tho*ghts in an enti-ing, easily grasped o*ter form, and in making all those tho*ghts whi-h : term ;dis-ernible only only with the lapse of timeN... timeN... or e8ample, in the irst Series, : know there is everything one m*st know. :t is a very interesting book. 7verything is there. All that e8ists, all that has e8isted, all that -an e8ist. he beginning, the end, all the se-rets of the -reation of the world2 all is there. 6*t one m*st *nderstand, and to *nderstand depends on one;s individ*ality. he more man has been instr*-ted in a -ertain way, the more he -an see. he te8t of this man*s-ript is e8po*nded, as was done in anti)*ity, 'podoboli
allegori-ally allegori-ally )*ite different from the form now established for mentation among -ontemporary -ontemporary people. As the differen-e between these forms is i s very wellknown to me... Sin-e : had not, when in f*ll strength and health, s*--eeded in introd*-ing in pra-ti-e into the life of people the benefi-ial tr*ths el*-idated for them by me, then : m*st at least, at any -ost, s*--eed in doing this in theory, before my death. 4hat is the aim of this book/ o make free tho*ght p possible. ossible.
(oreover what -o*ld she see, this (*ggy (*ddalene (ary (agdaleneB yo* speak abo*t/ She see nothing, she only prostit*te. es*s knew his own nonentityness nonentityness and sho*ld he ret*rn, he wo*ld wo*ld be very angry that people tho*ght he had said he was Hod. :n this -ase (oses was s*-h. e was -enter of gravity of ewish people and he make them -hosen, not Hod. 4hat yo* learn from bible bible yo* wish believe, believe, b*t yo*r bible is one thing thing and my bible is )*ite another. obody now believe in @hristian thing, not with inner world, espe-ially yo*ng ones. obody b*t 7nglish old maid and yo*r Ameri-an 3esbians. :n Heneral, man over there not believe. o*r bible is hodgepodge. 4as @hrist a tea-her with a s-hool preparation, or was he an a--idental geni*s/ H*rd?ieffJ 4itho*t 4itho*t knowledge he -o*ld not have been what he was, nor -o*ld he have done what he did. :t is known that where he was there was knowledge. 6*t while for some people religion serves as g*idan-e, for others it is only a poli-eman. @hrist, too, was a magi-ian, a man of !nowledge. e was not Hod, or rather e was Hod, b*t on a -ertain level. 3et *s s*ppose es*s @hrist to be man n*mber eight. he 3ast S*pper was a magi-al -eremony similar to ;bloodbrotherhood; for establishing a -onne-tion between ;astral bodies.; 6*t who is there who knows abo*t this in e8isting religions and who *nderstands what it means/ All this has been long forgotten and
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everything has been given )*ite a different meaning. he words have remained b*t their meaning has long been lost. here is nothing new in the idea of sleep. =eople have been told almost sin-e the -reation of the world that they are asleep and that they m*st awaken. ow many times is this said in the Hospels, for instan-e/ ;Awake,; ;wat-h,; ;sleep not.; @hrist;s dis-iples even slept when he was praying in the Harden of Hethsemane for the last time. *das was a great initiate. initiate. e was the se-ond se-ond dis-iple after after St. ohn the 6aptist. All that that is told abo*t him is false. :f yo* wish to know, he was even the master of @hrist. : think myself that if *das was w as portrayed in their oly 4rit in this way, it may have been be-a*se it was ne-essary for someone or other belonging to the mentioned types to belittle for a -ertain p*rpose the signifi-an-e of es*s @hrist himself. hi mself. *das was the best and and -losest friend of es*s. *das alone alone *nderstood why es*s was was on earth. *das had saved the work of es*s from being destroyed, and by his a-tion had made the life of h*manity more or less tolerable for two tho*sand years. *das is *niversal typeJ he -an -an enter into all sit*ations sit*ations b*t he has no type type of his own. 6e-a*se of *das, yo*r @hrist has been Hod for #,000 years. here are #1 gradations of reason from that of the ordinary man to that of O*r 7ndlessness, that is, Hod. o one -an rea-h the Absol*te >eason of Hod, and only the sons of Hod like es*s @hrist -an have the two gradations of reason that are 19th and #0th. :t is said of @hrist that he never la*ghed. And indeed yo* will find in the Hospels no indi-ation or mention of the fa-t that at any time @hrist la*ghed. :n the higher -enters there -an be no la*ghter, be-a*se in higher -enters there is no division, and no ;yes; and ;no.; :n the beginning @atholi-ism was very good, b*t then not. hey sear-hed for midday at two o;-lo-k2 they dil*ted everything. :n the beginning it was s*perior to the Orthodo8 religion and to all others. Old ews believe es*s @hrist fed many people with si8, seven fishes2 yo* remember how many was, h*t how was filled, the people that not tell. Another e8ample, they believe e t*rn water into wine, b*t who get dr*nk on s*-h wine, that they not say. And on-e more, they believe e walk on water, b*t how deep was water, they not speak abo*t that. 6*t in many -o*ntries, Armenia also, es*s is not the hero, b*t ohn the 6aptist. rom legomonism : know that he it was who was n*rse to es*s for first twelve years, in 7ssene Amar Shamo 2017
6rotherhood2 after this first twelve years, then in this -ompany the responsibility to another give. his is the story how : know from legomonism. hese Old estament stories -an be more important than all the words of es*s es*s @hrist. @hrist and all the others spoke of the death whi-h -an take pla-e in life, the death of the tyrant from whom o*r slavery -omes, that death whi-h is a ne-essary -ondition of the first and prin-ipal liberation of man. :t is ne-essary to disting*ish between dan-es and gymnasti-s they are different things. 4e do not know whether whether his dis-iples dan-ed, b*t we do know that where @hrist got got his training they -ertainly ta*ght 'sa-red gymnasti-s.' : do not often pray to Hod. : do not wish dist*rb is 7ndlessness. 6*t when : am dr*nk, : pray to *das. And : am nearly always dr*nkF
here are not three, not twenty, not even two, religions. here is simply >eligion. r*e religion is always and everywhere the same it is one and *ni)*e. he name of religion is given today to a se-t s e-t that yesterday was regarded as hereti-al. he essen-e of all the religions yo*ve mentioned is the same, f*ndamentally, they are all -on-erned with only one thing evol*tion. he tea-hing of ea-h great master enables his p*pils to follow a -ertain evol*tionary path, and to arrive at a level where -onta-t with the highest -osmi- for-e be-omes possible. At their root, all the the tea-hings are one and the the same, ea-h having having as its p*rpose to help *s attain this possibility. >eligions are a-t*ally like mathemati-sJ it is the elementary elementary part, the most e8oteri-, that is offered to the masses, and this elementary part differs a--ording to the religion. :t is be-a*se a (essiah or (essenger from Above appears among people who differ in lang*age, philosophi-al o*tlook, o*tlook, -hara-ter, f*ndamental mentality, mentality, and many other temporal aspe-ts, aspe-ts, that he has to adapt to the times and -hoose an appropriate way to a--omplish a--omplish his task.
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here also e8ists a Cfo*rth way, based on the sa-red imp*lse emanating emanating from @ons-ien-e, of whi-h a germ is deposited in ea-h h*man being. his way leads to another spe-ifi- form of tea-hing, a new approa-h to >eligion. Anyone wo*ld have to admit admit that almost no one one knows the tr*e essen-e essen-e of his own religion, yet everyone believes he -an ?*dge all the others. Only he who has s*--eeded by persistent and -ons-io*s efforts in freeing himself from the -haos res*lting from his own la-k of -ons-io*sness -an be aware of what >eligion really means. Only -ons-io*s work is worthy of a gen*ine @hristian, he said. o work as a @hristian re)*ires a s*pereffort in order to -ons-io*sly approa-h an aim that is beyond ones rea-h. Only that person is worthy to be a follower of any religion who, altho*gh he remembers the wrong done to him by someone, will not manifest any evil toward him. aith is the knowledge of feeling, Cknowledge of the heart. @hristianity forbids m*rder. et all that the whole of o*r progress p rogress -omes to is progress in the te-hni)*e of m*rder and progress in warfare. ow -an we -all o*rselves @hristians/ e who desires the tr*th will not speak of love or of @hristianity be-a*se he knows how far he is from these. Someone spoke abo*t st*dying the ideas in other religions. e said that it is far better to st*dy one;s own ma-hine than to read abo*t ideas. All religio*s tea-hings, tea-hings, e8-epting of -o*rse -o*rse the -ompletely -ompletely degenerated religions religions of savages and the invented religions and se-ts of modern times, -onsist of two parts, the visible and the hidden. >eligion says believe, and *ses words like love, hope, faith. : say to yo*, believe nothing, tr*st nothing, hope for nothing, love nothing. et : am a very religio*s man. :f yo* learn to obey :nner Hod, this is a tho*sand times better than the en @ommandments, @ommandments, whi-h only tell *s how to live, b*t -annot help a man to work. he en @ommandments -annot help a man to work. 6*t if he listens to his :nner Hod, then he has something a tho*sand times greater than the en @ommandments. @ommandments.
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abo*t ellB :t is only terrible for the first few days. d ays. : do not speak of pse*doreligions. here are fo*r real religions the @hristian @h*r-h, >oman and Orthodo8, the (oslem faith, the ebrai- faith, and the 6rahmani- religion. (an -annot -hange his religion be-a*se religion is -ons-ien-e. >eligion for some is *sef*l, for others poli-eman. here have been several Qmessengers from HodG bringing men the possibility of freeing themselves themselves from their -onditionJ 6*ddha, 3ama, @hrist, (ohammed are some of these. Dont bother abo*t the saints. !eep yo*rself always t*rned toward Hod. 7very real religion, that is, one that has been -reated by learned people for a definite aim, -onsists of two parts. One part tea-hes what is to be done. his part be-omes be-omes -ommon knowledge knowledge and in the -o*rse of time is distorted and departs from the original. he other part tea-hes how to do what the first part tea-hes. his part is preserved in se-ret in spe-ial s-hools and with its help it is always possible to re-tify what has been distorted in the first part or to restore what has been forgotten.
A so*l is a l*8*ry. o one one has yet been born with a f*lly f*lly developed so*l. so*l. 6efore we -an speak of rein-arnation, we m*st know what kind of man we are speaking abo*t, what kind of so*l and what kind of rein-arnation. rein-arnation. A so*l may disintegrate disintegrate immediately immediately after death, or it may may do so after a -ertain ti time. me. or e8ample, a so*l may be -rystalliein-arnation >ein-arnation is a very rare phenomenon. :t is possible either over a very long period of time, or in the event of there being a man whose physi-al body is identi-al with that of the man who possessed these higher bodies. (oreover, the astral body -an rein-arnate only if it a--identally meets with s*-h a physi-al body, b*t this -an happen only *n-ons-io*sly. 6*t the mental body is able to -hoose. 6*t the systems with whi-h yo* are a-)*ainted a-)*ainted and whi-h *se this e8pression state that all men have an ;astral body.; his is )*ite wrong.
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4hat may be -alled -alled the ;astral body; is obtained obtained by means of f*sion, f*sion, that is, by means means of terribly hard inner work and str*ggle. (an is not born with it. And only very few men a-)*ire an ;astral body.; :f it is formed it may -ontin*e to live after the death of the physi-al body, and it may be born again in another physi-al body. his is ;rein-arnation.; ;rein-arnation.; :f it is not reborn, then, in the -o*rse of time, it also dies2 it is not immortal b*t it -an live long after the death of the physi-al body. 4hat is the *se of a man man knowing abo*t re-*rren-e re-*rren-e if he is not -ons-io*s -ons-io*s of it and if he himself does not -hange/ 4hy sho*ld he make any efforts today when there is so m*-h time and so many possibilities aheadthe whole of eternity/ 4hy sho*ld he bother today/ his is e8a-tly why the system does not say anything abo*t repetition and takes only this one life whi-h we know. he system has neither meaning nor sense witho*t striving for self-hange. 4ork on self-hange m*st begin begin today, immmediately. immmediately. All laws laws -an be seen in one life. life. ere it might as well be mentioned that yo*r favorites also have a representation somewhat similar, similar, as it were, to the ;okipakhalevian s*bstit*tion ; hey have even invented very -lever names for it, ;metempsy-hosis; and ;rein-arnation,; and in the last -ent*ry have -reated aro*nd this )*estion a bran-h of their famo*s ;s-ien-e; whi-h grad*ally be-ame, be-ame, and still is, one of those minor malefi-ent fa-tors whi-h in their totality are making their >eason. 6*t the highest beingbody, formed of -rystallieasonK?*st that >eason whi-h makes s*-h -osmi- formations ;irankipaekh,; that is, formations of the most most sa-red s*bstan-es already mentioned, whi-h -an e8ist independently of kesd?anian arisings and not be s*b?e-t to what are -alled - alled ;painf*l infl*en-es; from any e8ternal -osmi- fa-tors whatever. Lthat is, not being s*b?e-t to de-omposition in any sphere of that solar system sy stem in whi-h he arose, he m*st inevitably be -oated in a new planetary body, *s*ally with the e8terior form of a being of a oneor twobrained system, and in view of the generally brief e8isten-e of s*-h beings and of his not having time to adapt himself to any one e8terior form, he m*st -onstantly begin all over again in the form of o f another being of that planet with all the *n-ertainty as to the res*lt of this -oating. it is almost impossible for them to bring the perfe-ting of the higher sa-red parts -oated in them *p to the re)*ired degree And sin-e, in a--ordan-e with the f*ndamental -osmi- laws, s*-h formations as the ;higher beingparts; -oated in the -ommon presen-e Amar Shamo 2017
of threebrained beings are not s*b?e-t to de-omposition on planets, and sin-e their planetary bodies -annot e8ist endlessly and m*st inevitably *ndergo the pro-ess of the sa-red ;ras-ooarno; at the proper time, the *nfort*nate ;higher beingbodies; arising in these terrestrial threebrained beings m*st inevitably lang*ish forever in all kinds of e8terior planetary forms. (eanwhile, one thing only is -ertain those *nfort*nate germs of ;higher beingbodies,; whi-h arose and -ontin*e -ontin*e to arise in some some of the threebrained beings beings here, are -ondemned, as : have already told yo*, to ;lang*ish; in the presen-es of abnormal forms of all kindsKforms whi-h it has be-ome proper to this illstarred planet 7arth to a-t*ali
(an in his history has always believed he had a so*l and so*ght for it. his is the aim of all religions. :f in ordinary life : were asked if man has a so*l, : wo*ld say no, be-a*se in general, man has not. 6efore man -an have a so*l, he m*st have an C:. Only when he a-hieves an ':' -an he develop a so*l. he body, when born, is the res*lt of many things, and is ?*st an empty possibility. (an is born witho*t a so*l, b*t it is possible to make one. eredity is not important for the so*l. 4hen a great deal of fine matter a--*m*lates a--*m*lates in a man, man, there -omes a moment moment when a new body -an form and -rystallieal *nmortal only -omes with higher body. o* have body for so*l, b*t m*st have body for :. o* -an go to =aradise =aradise with the !esd?an !esd?an body. 6*t =aradise is only good good for two or three days. :magine what wo*ld be if ne8t year, y ear, year after, h*ndred years. :magine how yo* wo*ld be irked not not the word, b*t e)*ivalentB, e)*ivalentB, by s*-h thing. (*st want go Soleil Soleil Absol*. 4hat they -all the 'so*l' 'so*l' does really really e8ist, b*t not everybody ne-essarily ne-essarily has one. A so*l is not born with man and -an neither *nfold nor take form in him so long as his body is not f*lly developed. :t is a l*8*ry that -an only appear and attain -ompletion in the period of 'responsible age,' that is to say, in a man;s mat*rity. he so*l, like the physi-al body, is also matterKonly, it -onsists of 'finer' matter. he matter from whi-h the so*l is formed and from whi-h it later no*rishes and perfe-ts itself is, in general, elaborated d*ring the pro-esses that take pla-e between the two essential for-es *pon whi-h the entire Eniverse is fo*nded. he matter in whi-h the so*l is -oated -an be prod*-ed e8-l*sively by the a-tion of these two for-es, whi-h are -alled 'good' and 'evil' by an-ient s-ien-e, or 'affirmation' and 'negation,' while -ontemporary s-ien-e -alls them 'attra-tion' 'attra-tion' and 'rep*lsion.'
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4e have no astral astral body, only astral Gmatter.I Gmatter.I rom astral body mental mental body formed, from mental, higher body still. Astral body formed when all desires one. 4e one. 4e are like a heap of say metalli- powder, no one grain ever in the same pla-e. 6*t thro*gh GheatI -an be-ome one mass, ea-h having its pla-eKthen mass as a mass -an be *sed2 it -an, for e8ample, be magnetised with Gsomething.I Gsomething.I :n order to *nderstand how immortality -an be a-)*ired, one m*st know that in -ertain definite -onditions, man has the possibility of transforming -oarse energies into very fine ones. 6y means of a work that a--*m*lates a--*m*lates these energies, they -an rea-h sat*ration and event*ally -rystalli
At the same time time se8 plays a tremendo*s tremendo*s role in maintaining maintaining the me-hani-alness me-hani-alness of life. 7verything that people do is -onne-ted with ;se8;J politi-s, religion, art, the theater, m*si-, is an ;se8.; Do yo* think people go to the theater or to -h*r-h to pray or to see some new play/ hat is only for the sake of appearan-es. he prin-ipal thing, in the theater as well as in -h*r-h, is that there will be a lot of women or a lot of men. his is the -enter of gravity of all gatherings. 4hat do yo* think brings people people to -afes, -afes, to resta*rants, to vario*s vario*s fetes/ One thing only. Se8J it is the prin-ipal motive for-e of all me-hani-alness. me-hani-alness. All sleep, all hypnosis, depends *pon it. :n the first pla-e se8*al abstinen-e is ne-essary for transm*tation only in -ertain -ases, that is, for -ertain types of people. or others it is not at all ne-essary. And with yet others it -omes by itself when transm*tation begins. 6*t it m*st again be remembered that only a person who is -ompletely normal as regards se8 has any -han-e in the work. Any kind of ;originality,; strange tastes, strange desires, or, on the other hand, fears, -onstantly working ;b*ffers,; m*st be destroyed from the very beginning. (odern ed*-ation and modem life -reate an enormo*s n*mber of se8*al psy-hopaths. hey have no -han-e at all in the work.
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Speaking in general, there are only two -orre-t ways of e8pending se8*al energy normal se8*al life and transm*tation. Any inventions in this sphere are very dangero*s. d angero*s. :f even on-e the sensation of the -lima8 of what is -alled the COoomonvanosi pro-ess o--*rs in what is -alled the Gnervo*s systemI of their -hildren before they rea-h ma?ority, they will already never have the f*ll possibility of normal mentation when they be-ome ad*lts. :f a yo*th b*t on-e gratify this l*st before rea-hing ad*lthood, then the same wo*ld happen to him as happened to the histori-al 7sa*, who for a single mess of pottage sold his birthright, that is, the welfare of his whole life2 be-a*se if a yo*th yields to this temptation temptation even on-e, he will lose for the rest of his life the possibility of being a man of real worth. here is the love of se8, whi-h is ordinarily known as GloveI between men and womenK when this disappears a man man and a woman no longer longer GloveI ea-h other. other. here is love of feeling, whi-h evokes the opposite and makes people s*ffer. 3ater, we will talk abo*t -ons-io*s love. 4hy is it that men are so often attra-ted to women who make them s*ffer/ And women, of -o*rse, by men in the same s ame way/ H*rd?ieff J Chink over what : said abo*t love of feeling. o -a*se flow in the vertebral -ol*mn, yo* m*st first do d o an e8er-ise in order to get a--*stomed a--*stomed to having sensations of the !*ndalini. o* know what that is/ 4e *sed to have there a tail, formerly. :t is ne-essary to do this only as an e8er-ise, to have the sensation of this spot. :n fa-t, this is perhaps even good thing yo* tell me abo*t gro*p people. Ameri-a is still very yo*ng, strong -o*ntry. 3ike yo*ng people people everywhere, all Ameri-ans Ameri-ans very interested, interested, very preo--*pied with se8 se8 things. So very nat*ral for them them talk and a-t this this way. And not bad thing they do. : tell many times that all work m*st start with body2 like : tell many times that if wish observe self m*st start from o*tside, by observing movements of body. Only m*-h later -an learn how observe emotional emotional and mental -entres. o*ng people not have very m*-h inside, so not m*-h to observe yet. And this is also good thing, one of reason : -ome to Ameri-a and have many Ameri-an st*dents. 7*ropeans already blase, know everything, or think know abo*t philosophy, religion, other s*-h things. his not tr*e. hey only have already formed inner self that makes them rotten inside be-a*se formed with *n-ons-io*sness. Ameri-ans more re-eptive re-eptive be-a*se not -losed *p inside yet2 yet2 they naive, st*pid, perhaps, perhaps, b*t still real. Ameri-ans, parti-*larly, have more -han-e grow properly as men be-a*se have not yet be-ome like yo* say NphonyN men.
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78-*se me, do not get angry, b*t for f or me, three se8es e8ist, mas-*line, feminine, and intermediate intermediate se8. 78-*se me, b*t from the beginning, yo* have been on the list l ist of the third se8. here are five or si8 people like this, neither men nor women. he se8 -enter plays a very great part in o*r life. &5 of o*r tho*ghts -ome from this -enter, and they -olor all the rest. 4hy do religions forbid the se8*al a-t/ H*rd?ieff J 6e-a*se originally we knew the *se of this s*bstan-e, when-e the -hasteness of the monks. ow we have forgotten this knowledge and there only remains the prohibition whi-h attra-ts to the monks )*antities of spe-ifi- disorders and illnesses. 3ook at the priests where they grow 'fat like pigs' the -on-ern abo*t eating dominating themB, or they are 'skinny as the devil' and they have inside little love for their neighborB2 the fat are less dangero*s and -ertainly more gentle. or the same reason that yo* go to the bathroom for this maintenan-e, yo* m*st go to the bathroom for the se-ond e8-rement whi-h is re?e-ted from yo* by the se8*al f*n-tion. :t is ne-essary for health and the e)*ilibri*m of the body2 and -ertainly it is ne-essary in some to do it ea-h day, in others ea-h week, in others again every month or every si8 months. :t is not ne-essary to mingle the a-ts of se8 with sentiment. :t is sometimes abnormal to make them -oin-ide. he se8*al a-t is a f*n-tion. One -an regard r egard it as e8ternal to him, altho*gh love is internal. 3ove is love. :t has no need of se8. :t -an be felt for a person of the same se8, for an animal even, and the se8*al f*n-tion is not mi8ed *p there. Sometimes Sometimes it is normal to *nite them, this -orresponds to one of the aspe-ts of love. :t is easier to love this way. 6*t at the same time it is then diffi-*lt to remain impartial as love demands. 3ikewise if one -onsiders the se8*al f*n-tion as ne-essary medi-ally, why wo*ld one love a remedy, remedy, a medi-ine/ he se8*al a-t originally m*st have been performed only for the p*rpose of reprod*-tion of the spe-ies, b*t little by little men have made of it a means of pleas*re. :t m*st have been a sa-red a-t. One m*st know that this divine seed, the Sperm, has another f*n-tion, that of the -onstr*-tion of a se-ond body in *s, from when-e the senten-e, appy he who *nderstands the f*n-tion of the e8ioehary for the transformation of his being. Enhappy he who *ses them in a *nilateral *nilateral manner. Se8, being basi-ally the so*r-e of all energy and therefore, potentially, the wellspring, for e8ample, of art, had also be-ome for most people nothing more than the most titillating diversion of the many forms of am*sement known to modern man. 6e-a*se of this, energy that -o*ld be *sed and was destined to be *sed for a serio*s, and high p*rpose, was simply wasted2 wasted2 thrown away in a franti- -hase after after pleas*re. Amar Shamo 2017
he h*man ma-hine and its f*n-tions are very limited. :f it is not spoilt, if it is normal and nat*ral, its b*siness and main f*n-tion is the prod*-tion of a physi-al s*bstan-e, the male and female seed, the sperm. 6reathing, eating, thinking, sleep and so on e8ist for the prod*-tion of this physi-al s*bstan-e, seed, sperm. :t is very important not to -onne-t this with its fr*it, i.e., -hild, des-endants. :f we take the h*man ma-hine and -onsider the )*estion ) *estion of food as -a*se, then the effe-t of food will be the sperm. :t is not the moment to speak in detail abo*t -a*se and effe-t. 4e will at the moment -onfine o*rselves to saying that if the )*estion of food is important for a man, the )*estion of se8 is e)*ally so. A rightly working ma-hine is one whi-h ?*stifies its -onstr*-tion. -onstr*-tion. :t is possible to to ?*dge appro8imately appro8imately of the right work of the ma-hine by the )*antity of sperm it prod*-es. :f sperm is not prod*-ed, this means that the ma-hine is not in order. 4e 4 e are now speaking of the -orre-t working of the ma-hine. his also is indispensable for o*r aims and intentions and possible a-hievements, a-hievements, for they depend d epend on whether the ma-hine works rightly. O*r aim is to have a so*nd ma-hine and one of its main and indispensable parts is that of se8. :n the meantime in every ma-hine, if it is being fed, this matter spermB is prod*-ed. his parti-*lar matter is deposited and stored in a definite pla-e in the organism and from time to time in a normal ma-hine this pla-e m*st be eva-*ated in order to be refilled. here are two ways of eva-*ating this pla-e2 it -an be done either thro*gh se8*al inter-o*rse, or by transforming this matter into a different kind of matter by will power, *sing the possibilities given *s. 6*t for the se-ond method, for transforming this s*bstan-e into another kind of s*bstan-e, we have at present neither the power nor the possibility, for in order to be able to *se this s*bstan-e when we need energy or power, we m*st first a-)*ire a-)*ire other )*alities and and powers. And by this name ;sperm; ;sperm; they give importan-e importan-e to the totality totality of definite s*bstan-es s*bstan-es formed only in the presen-e of beings of the male se8, s-orning and leaving nameless a similar totality totality of the ;end res*lts; of the s*bstan-es arising in beings of the female se8.
rom this time on, that is, from the moment the pro-ess of his development is finished, a man be-omes personally responsible for all his vol*ntary and invol*ntary manifestations. manifestations. A--ording to laws of nat*re el*-idated el*-idated and verified thro*gh many -ent*ries of observation by people of p*re reason, this pro-ess of development is finished in males between the ages of #0 and #T, and in females between the ages of 15 and 19, depending on the geographi-al -onditions of the pla-e of their arising and formation.
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6*t if they are f*ll of passion, angry with one another or with anyone else, or if the father is only thinking of his -he)*e book and how m*-h the baby will -ostKthen all these infl*en-es filter the seed, and the essen-e is formed with tenden-ies to hatred and avari-e. HOD is not responsible for this. e made man to be -leanJ if he is now dirty it is his own fa*lt. he nat*re of women was s*-h that 'self development' in his sense of the phrase was something that they -o*ld not a-hieve. at*re of woman is very different from that of man. 4oman is from gro*nd, and only hope for her to arise to another stage of developmentK developmentK to go to eaven as yo* sayKis with man. 4omen already know everything, b*t s*-h knowledge is of no *se to her, in fa-t -an almost be like poison to her, *nless have man with her. (an have one thing that not e8ist in woman everJ what yo* -all ;aspiration;. :n life, man *se this thingKthis aspirationKfor many things, all wrong for his life, b*t m*st *se be-a*se have s*-h need. (anKnot womanK-limb mo*ntains, mo*ntains, go *nder o-eans, fly in air, be-a*se m*st do s*-h thing. :mpossible for him not to do2 -annot resist this. 3ook at life aro*nd yo*J (an write m*si-, man paint pi-t*res, write books, all s*-h things. :s way, he think, find eaven eaven for self. o* ask )*estion abo*t abo*t woman artist, artist, woman s-ientist. : tell tell yo* world ill mi8ed *p, *p, and this tr*e thing : say. r*e man and tr*e woman not ?*st one se8Knot ?*st male or female. 7ven yo* sometimes *nderstand this be-a*se sometimes sometimes yo* s*rprised when yo* see man who feel thing like woman, or woman who a-t like man2 or even when in self feel feelings proper to opposite se8. 4e all live in what what we -all *niverse, hat this this only very small solar solar system, smallest of many, many solar systemsK even very *nimportant pla-e. or instan-e, in this solar system, people bise8*alJ ne-essary have two se8es for reprod*-tion of kindKprimitive method, whi-h *se part of a man;s aspiration for -reation of more people. (an who -an learn how to a-hieve higher selfKhow go to proper eaven -an *se all this aspiration for development of self, for what yo* -all immortality. :n world as row e8ist, no man able do thisJ only possibility for immortally is reprod*-tion. 4hen man have -hildren, then all of him not die when his body die. ot ne-essary for woman do work of man in world. :f woman -an find real man, then woman be-ome be-ome real woman witho*t ne-essity ne-essity work. 6*t, like : tell, tell, world mi8ed *p. oday in world real man not e8ist, so woman even try to be-ome man, do man;s work whi-h is wrong for her nat*re. nat*re. hanks to the pra-ti-al knowledge a-)*ired over many -ent*ries and transmitted from generation to generation, generation, they knew whi-h types of the passive se8 -orresponded to whi-h types of the a-tive a-tive se8. h*s the pairs -hosen -hosen a--ording to the indi-ations indi-ations of the Amar Shamo 2017
astrologers nearly always t*rned o*t to be -orresponding, whi-h is the opposite of what happens there today when yo*r favorites are *nited in -on?*gal pairs who almost never -orrespond in type. o* not *nderstand2 they do not not say what they really really feel. (en are logi-al, logi-al, women not logi-al. o* make mistake be-a*se be-a*se yo* e8pe-t a woman to rea-t as a man wo*ld rea-t. (en are men. 4omen are women. 4e m*st not be-ome be-ome the slave of o*r o*r passive part as represented represented by a woman. A man man sho*ld not be dominated by a wife or a mistress. here e8ists, pertinent to this, in Asia an original thing. Over there one -alls the wife atma. 6*t when she has a -hild, her h*sband -alls her =adgi, that is to say, 'sister,' and the wife -alls her h*sband !ardavate, that is to say, 'brother.' hey are named brother and sister, they are not longer h*sband and wife. :t is abs*rd and at the same time it tea-hes. And this -omes to *s from very remote r emote times. : am going again to e8plain to yo* among other things, something oriental. oriental. 4hen a -hild arrives, after this moment the father and mother m*st fig*re that life is finished for them2 their life, their satisfa-tions, all is sa-rifi-ed for their -hildren. hey do everything for their -hildren and ref*se themselves everything. hey are father and mother, their life is finished. heir aim is their -hild, they m*st do all for him, even kill, even steal, some bad a-tions for their -hildren. :t seems rather a silly )*estion to ask, b*t what wo*ld yo* say is the differen-e between men and women/ H*rd?ieff J :n general, men men have minds more more developed2 developed2 women, feelings feelings more developed. developed. (en are logi-al, women are not logi-al. (en sho*ld learn to feel more, women to think more. more. o* m*st think, feel, feel, and sense a thing before before it -an be-ome real real to yo*. @an women work as well as men/ H*rd?ieff J Different parts are more highly developed in men and women. :n men it is the intelle-t*al intelle-t*al part, whi-h we will -all A2 in women w omen the emotional, emotional, or 6. 6 . 4ork in the :nstit*te is sometimes sometimes more along the lines of A, in whi-h -ase it is very diffi-*lt for 6. At other times times it is more along the the lines of 6, in whi-h -ase -ase it is harder for A. 6*t what is essential for real *nderstanding is the f*sion of A and 6. his prod*-es a for-e that we shall -all @. es, there are e)*al -han-es for men and for women. here was something a kind of relationship that rarely e8isted in modern times that was worthy of the term 'real 'real marriage'2 that marriage marriage as we knew it was was nothing more than legal se8*al inter-o*rse, and that sin-e most people, men and women, were se8*ally motivated motivated and therefore needed variety, s*-h relationships rarely lasted and *s*ally ended in divor-e. here were o--asional e8-eptions to this r*le when a deeper, more Amar Shamo 2017
valid relationship relationship developed o*t of something something that was p*rely p*rely se8*al in the beginning, beginning, b*t that this was rare. ow sho*ld a man a-t towards a woman so as to be her master and make her happy/ o be really master of the sit*ation. H*rd?ieff J o*r )*estion is, what is it ne-essary to do. irst of all yo* m*st be a man inside yo*rself. 7very woman sho*ld feel herself a man;s slave. his is the property of women, they are made that that way. or that there is is a law. o* o*ght to represent represent the boss, the master. o* sho*ld -onsider all things as the master. :f yo* are like that, she, witho*t manip*lation, manip*lation, witho*t anything, it always always happensB be-omes be-omes yo*r slave. 4itho*t e8planations e8planations or anything, it only depends on on yo*. :f : am a man : will have a woman. his depends on what : am, am, what yo* are. :f : o*ght to have have seven wives all seven will be my slaves, perhaps be-a*se : am a man. ot only will all seven be *nable to de-eive me b*t they will tremble at the mere idea of de-eiving me2 they feel that they have a master. hese seven women always and everywhere are my slaves. his, firstly, is what is ne-essary. ow ow se-ondly many other things are still still ne-essary. 4hat : have ?*st ?*st said is the main thing. ow : say se-ondlyJ o* are man, she is woman. at*re has given yo* more possibilities than to woman. o* have more physi-al strength2 everything yo* have more more than her. Amongst all these these things yo* have more logi-al logi-al tho*ght than the woman. o* sho*ld first prepare her, -alm her, p*t her into a -ertain state and then logi-ally e8plain to her what -an happen for the f*t*re. Show her life not for today b*t life in a month, in a year, in five years time. As it is established on earth that if h*sband and wife live well together they will live a long time together, and as life is long it is ne-essary to e8plain to her what things she m*st not do and what she m*st do. :f yo* e8plain to her as : have told yo*, she will do it. One m*st not be angry, never negative/ H*rd?ieff J o* m*st be the opposite. S-ien-e says a woman is hysteri-al, she has five ridays in one week. (an, a real man, has one riday. S-ien-e of all epo-hs e8plains this. :f yo* are not master of yo*r state yo* do not know whi-h riday she has today. 4hat yo* have de-ided, p*t that that into her. o* tell her. her. 7ven if she is at riday riday n*mber three, do the same n*mber fo*r or n*mber fiveKdo the same. :f yo* -ontin*e a h*ndred times, a tho*sand times, she will transform herself and will re-eive that whi-h y o* wish. o* are obliged obliged to be a man2 she is obliged obliged to f*lfil her obligations obligations as a woman. woman. o* -annot be egoist. o* are a man. o* o*ght to demand of her that she be woman. :f the man is an egoist, he is merde. e wants to do everything as it pleases him, by -han-eB and he e8pe-ts his wife to be a woman/ 3ittle by little it -an happen that she may rea-h the same state as him2 either nat*re does it or it be-omes established established by for-e of law. 6egin at the beginning. :f she has five ridays a week and if yo*, not being a man, have two or even three ridays in a week, first of all, try, like any normal person to have only one riday ea-h week. 4hen yo* s*--eed in having only one riday, she too will have only one Sat*rday. 3ogi-al tho*ght even a*tomati-ally a*tomati-ally makes *nderstandable the present, past, f*t*re and the rest. he man m*st be a man. o*r )*estion is very original and -hara-teristi- for everybody. A man -an demand everything of his wife b*t he -an Amar Shamo 2017
only demand if he is, in tr*th, a man. :f he is a man of the middle se8 it is impossible. his, by the way, e8ists in i n all lang*agesJ there are two kinds of prostit*tesJ prostit*tes prostit*tes in skirts and prostit*tes in tro*sers. :n tro*sers it is neither man nor womanKmiddle se8. e who always in his waking state is a man -an never belong to the middle se8. 4hether it be his mother, his sister or his wife, she will a-t as she s he is told to. 4oman does not depend *pon herself. :f yo* are not a man then yo* are a prostit*te and yo* s*ggest to her that whi-h she is. o* are half a man. man. UAll fall silent.V :n the primary sense, the p*rpose of se8 was reprod*-tion, whi-h was a-t*ally only a synonym for -reation. 3ove, therefore, in any sense whether physi-al or not had to be -reative. here was a proper form of what might be -alled 's*blimation' 's*blimation' of se8*al energy2 that se8 was the so*r-e of all energy and when not *sed reprod*-tively reprod*-tively -o*ld still be *sed in an e)*ally -reative sense when s*blimated and *sed as energy for other types of -reativity. One of the mis*ses of se8 that had arisen thro*gh bad training, the wrong type of ed*-ation, and improper habits, was that it had be-ome almost the only vital form of h*man -omm*ni-ation. :t was possible for people to '?oin a-tively' in other ways than physi-ally, to, as he p*t it, 'to*-h ea-h other;s essen-es', b*t h*man beings had lost this fa-*lty many, many years many -ent*ries ago. oday, for everyone, love is based on se8 and se8 on polarity. So if a person has a nose like this yo* love her2 if she hadn;t a nose like that, yo* don;t love her. >eal love is ob?e-tive2 ob?e-tive2 b*t in =aris ob?e-tive love doesn;t e8ist. o* have made the word sentiment for se8, for dirty things2 yo* y o* have forgotten real love. :t is the same blood if yo* have -hildren be-a*se the blood is then mi8ed with that of the wife. 6*t if yo* marry and yo* do not have -hildren, it is not yo*r blood, and yo* -an send yo*r wife to the devil. :f yo* have -hildren, she is of yo*r family. 4ith -hildren the relations m*st be -ompletely different2 the whole world knows that. he bloods are mi8ed when there are -hildren. A wife m*st do everything everything for her h*sband and he will do everything for her like the the hands washing ea-h other no good apart.
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@r*mbs of tr*th are s-attered everywhere2 and those who know and *nderstand -an see and marvel how -lose people live to the tr*th, yet how blind they are and powerless to penetrate it. (y tea-hing is my own. :t -ombines all the eviden-e of an-ient tr*th that : -olle-ted in my travels with all the knowledge that : have a-)*ired thro*gh my own personal work. Someone asked if it was tr*e that man evolved from animals. H*rd?ieff said no, man was from a different order of at*re, a different form*la. 6*t what is a whole lifetime if s*-h a thing is possible/ 7ver sin-e : was a yo*ng boy, : have known of the e8isten-e of this power and of the barriers that separate man from it, and : sear-hed *ntil : fo*nd the way of breaking thro*gh them. his is the Hreatest Se-ret that man -an dis-over abo*t h*man nat*re. 4hat : have to give -annot -annot be paid for2 it is pri-eless. pri-eless. herefore, if yo* need need it, yo* m*st steal it. 4hen : was small boy : see that that aro*nd me all all people was animal. animal. : see and : know that for me that m*st not be. And : was son of poor man. 7 7ven ven bread not have. :n my -ase, as a -hild : did not play with toys. : was less *nder imagination. : saw what life was like at a very early stage. rom the 4est : wished to take the knowledge that the 7ast -o*ld not give me. rom the 7ast : took theory2 from the 4est, pra-ti-e. hat whi-h is in the 7ast did not e8ist in the 4est and vi-e versa. hat hat is why ea-h alone has has no val*e. ogether they -omplete -omplete ea-h other. : want to -reate a type of sage who *nites the spirit of the Orient and the te-hni)*e of the O--ident. : have worked so hard that : -an freely say harder than any man on earth. he res*lt of it all is that all who have ever known me will either hate me or -all me a spe-*lator or an enth*siasti- psy-hopathi- visionary or whatnot. : know what is state of ea-h man aro*nd me, be-a*se : am ed*-ated man, : have knowledge. :f bea*tif*l fa-e have man or woman, always : know is merde. :f lawyer or engineer : need, never : -hoose bea*tif*l fa-e merde is. : -hoose monster. e is not spoiled. e st*dy when yo*ng, is -lever. his is fa*lt of ed*-ation and parents. Amar Shamo 2017
(y past was till a--ident, then : begin my real life, : am only boy of twelve. 4hen : tell, it means means something. ever ever : tell something witho*t witho*t a meaning. hirty years ago : -o*ld imagine, even was time : imagine : was Hod or yo*r En-le Sam. : am sometimes Hod and sometimes : have 10,000 devils. : am the same as other men, b*t : know and *nderstand more. : am small -ompared with those that sent me. Other people read books, b*t : verify. abo*t his instit*te B : needed rats for my e8periments. :n fa-t the sheep and -amel are better than man2 man, who sho*ld be like Hod, has to learn from the animals. ho*gh he doesnNt believe it, be-a*se he thinks himself very great. :n reality, man is like lo*se2 both *nimportant things, both easy to destroy. Oh yes, O*spensky very ni-e man to talk to and drink vodka with, b*t he is weak man. Only he who is -onvin-ed that he is heading dire-tly over a pre-ipi-e toward annihilation *nderstands *nderstands the vital ne-essity of following a path that leads somewhere. : know this path. :t is very diffi-*lt b*t it -an prevent Cweeping and gnashing of teeth. here is one type of mother who is venerated thro*gho*t the world. She is the Cdevoted mother who -an spend whole nights mending or knitting at her -hilds bedside. 7verything in the 4ork is related r elated to everything else. Some people have worked giving all attention to the 3aw of the O-tave, others to the 3aw of Otherwise, and so on. his is wrong. ere in Ameri-a yo* yo* have worked only with selfremembering selfremembering now yo* yo* are -andidates for the insane asyl*m. o* m*st think of all aspe-ts of the 4ork. 7ssen-e is germ of astral body, astral body germ of mental. : always work in -afes, dan-e halls, h alls, pla-es where : see people, how they are2 where : see those most dr*nk, most abnormal. Seeing them : -an prod*-e imp*lse of love in me. rom that : write my books. to OrageB o* o* not know how to give. o* only let others take. 3et them take, yo* do no goodJ yo* lose and they get dependent. ot easy to give. 3earn how to give, then yo* y o* make other people free. Amar Shamo 2017
:n life is only ne-essary for man to find one person to whom -an give a--*m*lation a--*m*lation of learning in life. 4hen find s*-h re-epta-l r e-epta-lee then is possible die. S*ffering important be-a*se be-a*se is also part of life, ne-essary part. 4itho*t s*ffering man -annot grow. >eal man also sometimes feel happiness, happiness, real happiness2 b*t when he also feel real s*ffering, he not try to stop this thing in self. e a--ept this be-a*se he know is proper to man. @annot be *nderstanding between ri-h and poor, be-a*se ri-h and poor, both, only *nderstand money. One *nderstand life with money and despise people witho*t money. Other *nderstand life witho*t money and hate people who have money. =oor man hate self or sometimes ?*st life be-a*se feel g*ilty abo*t not having money or feel -heated by world. 4ith s*-h *nreal, false attit*de, impossible *nderstand any serio*s thing like my work. ever lie, play roles. 6e something else than what yo* have habit of being. !now what yo* not and -an know know what yo* are. 7ven Hod play play roles. =laying roles tea-hes tea-hes sin-erity, -hanges attit*des. he e8traordinary man is ?*st and ind*lgent to the weaknesses of others2 and he depends on the reso*r-es of his own mind, whi-h he has a-)*ired by his own efforts. :n this system that : tea-h the emphasis is not on faith, or hope, or love, b*t on -ons-io*sness. or this reason : begin by saying that (an is not yet -ons-io*s, altho*gh he believes he is. e believes he is -ons-io*s. e believes that all he does and says is done and said in a f*ll state of -ons-io*sness. 6*t this is not the -ase. 7very man m*st have a tea-her. 7ven :, H*rd?ieff, have my tea-her. : am never separated from my tea-her, even now : am -omm*ni-ating -omm*ni-ating with him. 4hat wo*ld it be like to be -ons-io*s in essen-e/ H*rd?ieffJ '7verything more vivid.' A man, who was not a p*pil, asked H*rd?ieff what he was trying to do. G: try to make h*man beings,I H*rd?ieff replied. G(r. H*rd?ieff, what are yo* trying to do/I 4hat : try do/ : try show people people when it rains the streets streets are wet. Amar Shamo 2017
4hoever does not love love life does not love love Hod. (an not know his own nose and at same time wish to know Hods tail. 4hen Hod sleeps is the the only time the devil devil is free to do what he wishes, for good or for evil. 4hen : A(, neither Hod Hod nor the Devil e8ists. 6ehind >eal : stands Hod. 6ehind 7ssen-e lies >eal :, and behind >eal : lies Hod. =atien-e is the (other of 4ill. he devils attention is always on the looko*t. A--*stom yo*rself yo*rself interior to be very )*iet and to see sin-erely sin-erely and with affe-tion yo*r father, yo*r mother. Ob?e-tively, they are more than Hod. Hod himself h imself saidJ As long as yo*r father and mother mother live, : do not e8ist for yo*. he *ni)*e parasite, do yo* know who he is/ O*r Hod. :n the world everyone is a parasite. he only person who is not o*r esteemed (*llah assr 7ddin. e is impartial. 7very man thinks he is Hod b*t a s*b?e-tive hopeless idiot sometimes sometimes knows that he is not Hod. he tr*e sense of life is knowledge. All life, all e8perien-e, leads to knowledge. ime is pre-io*s and sho*ld not be wasted on things whi-h have no dire-t relation to yo*r aim. ever be aggressive. ry always to *nderstand the other person. hen yo* -an help, not hinder. 7verything in nat*re has its aim and its p*rpose, both the ine)*ality of man and his s*ffering. o destroy ine)*ality wo*ld mean destroying the possibility of evol*tion. 4hat a man sows, he reaps. reaps. he f*t*re is determined determined by the a-tions of the present. present. he present, be it good or bad, is the res*lt of the past. :t is the d*ty of man to prepare for
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the f*t*re at every moment of the present, and to right what has been done wrong. his is the law of destiny. 6lessed be the prime so*r-e of all lawsF Ah, tomorrow. 4ell : know this this disease. Often : tell tell tomorrow not e8ist. e8ist. :s only today. 4hat m*st be done, m*st m*st be done today. :t is now now or never. e8t day twi-e as as hard, day after fo*r times as hard. Only yo* -an -o*nt on today. e who has freed himself from the Qtomorrow diseaseG has a -han-e of finding what he has -ome in sear-h of. :f yo* a-knowledge yo*r sin and feel remorse of -ons-ien-e for having done wrong, yo*r sin is already forgiven. :f yo* -ontin*e to do wrong, knowing it to be so, yo* -ommit a sin that is diffi-*t to forgive. =ast ?oys are *seless to a man in the present2 they are as last years snows, whi-h leave no tra-e by whi-h they -an be remembere r emembered. d. Only the imprints of -ons-io*s labo*r and vol*ntary s*ffering are real, and -an be *sed in the f*t*re for obtaining good. 4hat one sows, one reaps. reaps. o* are not tail of of donkey, yo* are p*pil of of (r H*rd?ieff. >eal -hange is a very diffi-*lt thing, more diffi-*lt than finding a million dollars in the street. 7very thinking man and by man : also mean woman m*st be o--*pied only by this interest to develop a so*l. e stated -learly that philology was a better ro*te to r*th than philosophy. :n life one m*st play part, b*t remember r emember yo* are playing part. Only with those with -ommon aim -an yo* be sin-ere abo*t yo*r inner world. o be sin-ere with everyone is pathologi-al. pathologi-al. @ommon aim is stronger than blood. e said that if people have a -ommon aim, a real aim not an ordinary life aim a feeling of brotherly love will arise in them. :f they live and work together they will always feel this, whether they love or hate ea-h other. ot even family love -an e)*al this feeling.
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o* will go, b*t we not not will be separated separated as long as with inside inside we same idea have. have. Separation not to*-h yo*r inner world, be-a*se we are together there. An honest being his presen-e presen-e is a tea-hing. tea-hing. 4hen yo* talk m*-h, yo*r words words have no weight. : have very good leather to sell to those who want to make shoes o*t of it. erves are pipes like those for ele-tri-ity and radio. >emember this when yo* st*dy. or earning money, only fo*r ho*rs m*st work if intelligent only donkey work eight ho*rs. 6*t st*dy is different fortyfo*r ho*rs a day st*dy, be-a*se is bank for f*t*re. 7very good -ommer-ial b*sinessman knows the f*t*re. :f he does not know the f*t*re his b*siness goes smash. :n work on oneself one m*st be a good b*sinessman, a good mer-hant. :n order to help others one m*st first learn to be an egoist, a -ons-io*s egoist. Only a -ons-io*s egoist -an help people. S*-h as we are we -an do nothing. 6efore yo* -an help others, be of real *se to others, yo* m*st know yo*rself and be able to help yo*rself. Only awakening and what leads to awakening has a val*e in reality. :n reality, however, good and evil e8ist only for a few, for those who have an aim and who p*rs*e that aim. aim. othing shows *p people so m*-h as their attit*de towards money. hey are ready to waste as m*-h as as yo* like on their own personal personal fantasies b*t they they have no val*ation val*ation whatever of another another person;s labor. Only a man;s attit*de to the work, to s-hool, his val*ation of the work, and his reali
Sleep is very -omfortable, b*t waking is very bitter. he for-e and degree of a manNs inner benevolen-e evokes evokes in others a proportionate degree of illwill. he way of the development of hidden possibilities is a way against nat*re, against Hod. ime is pre-io*s and sho*ld not be wasted on things whi-h have no dire-t relation to yo*r task. >emember where yo* are and why yo* are here. Do not spare yo*rself and remember that no effort is made in vain. One m*st love in order to *nderstand someone who loves. o know means to know all. ot to know all means not to know. o know all is not impossible. impossible. :t is ne-essary for this to know even very little. 6*t to know that little one m*st know pretty m*-h. One m*st de-ideJ . :t is simple, all or nothing. :f yo* know yo*r past nothingness, then de-ide2 either yo* want to transfer this nothingness into something, or yo* will perish. o be ?*st at the moment of a-tion is a h*ndred h *ndred times more val*able than to be ?*st afterwards. : ask yo* to believe nothing that yo* -annot verify for yo*rself. 6efore real growth be-omes possible, o*r personality personality m*st die. he worse the -onditions the better the res*lt. A man m*st keep his his given word2 in all -ases, -ases, whatever happens. :t is an absol*te absol*te -ommand. Always have an immediate immediate aim. his is yo*r yo*r ob?e-tive. o* m*st m*st a-hieve this. here are many
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>est does not depend on the )*antity b*t the )*ality of sleep. Sleep little witho*t regret. :t is by doing that man *nderstands. (an m*st know himself. e who works on himself will die like a man2 he who does not will perish like a dog. 4ithin yo* it is like this, this, there are the wolf, wolf, the goat and the -abbage2 -abbage2 and yo* m*st live while keeping them them all inta-t. :f yo* are abo*t to *ndertake a new pro?e-t, talk abo*t it with women then do the opposite. o* -an *nderstand and love love methe roseB only only when yo* love my thorns2 only then then am : yo*r slave. he only flower worth growing is the rose. All other flowers are ;merde;. (ind not important. @an be *sef*l, like poli-eman. eeling and sensing nearer to at*re. (an m*st feel, feeling with sensing. rom this begins selfremembering, selfremembering, -ons-io*sness -ons-io*sness of self. All life is a stage stage and man is one of of two things is meat meat for man*re, et-.B or is a-tor. a-tor. o learn role is intelligen-e, to be able to play role is what intelligen-e mean. o gain anything real, long pra-ti-e and m*-h work is ne-essary. 4e have a (aster (aster in *s, b*t this (aster is asleep. asleep. :t is fort*nate that men do not know the ob?e-tive signs of real inner work of development, development, otherwise they wo*ld fantasise and imagine that they had them, and their possibility of developing wo*ld be lost forever. :n all o*r a-tions we sho*ld strive to attain that whi-h is *sef*l for others and agreeable to o*rselves. 4hat is good for personality personality is bad for essen-e. essen-e. 4hen we die, we wont take take o*r belongings with *sLb*t *sLb*t something else, if we develop it. 7very fool -an play on a good piano. o* m*st know how to play on a bad oneF oday yo* are a fool for me, b*t tomorrow : will be a fool for yo*. Amar Shamo 2017
: -an lift yo* to eaven in a moment, b*t as )*i-kly as : lifted yo* *p yo* wo*ld fall ba-k down, be-a*se yo* wo*ld be *nable to hold on. :f water does not rea-h loo degrees U@V, it is not boiling. 7very satisfa-tion is a--ompanied by a nonsatisfa-tion. nonsatisfa-tion. here is a -osmi- law an ob?e-tive law whi-h says that ea-h satisfa-tion m*st be paid for by a dissatisfa-tion. And ea-h dissatisfa-tion a man m*st sooner or later pay for by a satisfa-tion. o* will go, b*t we not not will be separated separated as long as with inside inside we same idea have. have. Separation not to*-h yo*r inner world, be-a*se we are together there. ealo*sy -an be good good thing, -an be holy imp*lse. imp*lse. (an see something something higher than himself, wish to be s*-h, so make effort. ealo*sy -an be fa-tor for -*nning. *n-tion is the pro-ess of transforming from one s-ale to another. o* m*st feel yo*r yo*r s*b?e-ts aro*nd yo*, yo* for for them m*st be king. :n life never have se-ond -han-e, only have one -han-e. Ho the whole hog. :t is law. or one dissatisfa-tion, dissatisfa-tion, always there m*st be one satisfa-tion. Only in Orient know what is home, what is real hospitality. 4hen in my ho*se yo* sit, it is yo*rs, even my so*l is yo*rs, s*-h is g*est in Asiati- -o*ntry. : am -olleag*e of life. Only two things not spoiled by age Armagna- and -arpets. he stronger physi-ally a man is, the weaker his brain. Donkey is stronger than horse be-a*se donkey is more st*pid. he -enter of gravity of the body, its so*l, is the moving -enter. he -enter of gravity of the essen-e is the emotional emotional -enter, and the -enter of gravity of the personality is the thinking -enter. 3ength of life does not mean mat*rity. A man may live to a h*ndred and yet y et remain a -hild.
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(any organs work me-hani-ally, witho*t o*r -ons-io*s parti-ipation. 7a-h of them has its own rhythm, and the rhythms r hythms of different organs stand in a definite relationship relationship to one another. :f yo* help others, yo* will be helped, perhaps tomorrow, perhaps in 100 years, b*t yo* will be helped. helped. at*re m*st pay off the debt. debt. :t is a mathemati-al mathemati-al law and all life life is mathemati-s. On the same gro*nd, different people -an sow the same seeds and the res*lts will be different. One sho*ld behave like others and, as the saying goes, when in >ome do as the >omans do. A-tive reasoning is learned learned by pra-ti-e2 it sho*ld sho*ld be pra-ti-ed pra-ti-ed long and in many varied varied ways. (an m*st at all times mathemati-ally hear, mathemati-ally *nderstand, mathemati-ally answer. Only this is life. Always he m*st be with his :. ever allow do-tor to give yo* peni-illin. :t is poison for the psy-he p sy-he of man. 7very breathing -reat*re has selflove, and this we m*st not offend. @ons-ien-e all have. 6*t it is o*t of rea-h. :t -an only be bro*ght into -ons-io*sness -ons-io*sness by the intensity of inner str*ggle. 4hen a man has had e8perien-e e8perien-e of >eality, >eality, he is responsible for what he does does with his life. Only then may a man be a good altr*ist to his nearest, when at times he -an be a -omplete egoist. A man is not a pig pig to forget good, nor is he a -at to remember remember evil. he first ref*sal to a person who is devoid of -ons-ien-e or -onsideration will destroy the res*lts of even tho*sands of good deeds formerly manifested manifested toward him by yo*. o* will be reasonable reasonable only then when yo* will will learn to disting*ish disting*ish yo*r f*t*re good or evil from that of yo*r present. :t is ne-essary to know when to be serio*s and when to la*gh. :f one is on a spree, one m*st not stop at trifles. Amar Shamo 2017
Of -o*rse, be sin-ere only here in the gro*p, and in )*estions -on-erning the -ommon aim. Sin-erity with everyone in general is weakness, slavery and even a sign of hysteria. Only the -omplete reali
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he tr*e sense of life is ' -onnaisan-e '. '. All life, all e8perien-e, leads to ' -onnaissan-e '. '. he world is everything e8isting. (an, in be-oming -ons-io*s, -ons-io*s, be-omes -ons-io*s of himself and of the world of whi-h he is a part. he f*n-tion of -ons-io*sness is to be-ome aware of his, and its, e8isten-e. One;s relation with oneself and with the world this is '-onnaissan-e ' -onnaissan-e ', ', or knowledge. Dwelling on wo*nded feelings prevents C;lifeI entering. e who -an love -an 6e. e who -an 6e -an Do. e who -an do, :s. 4e -an only love when when we forget abo*t love. love. (ake love yo*r aim and begin to look for dire-tion d ire-tion.. 4e only love o*r own own emotions. As we are, we -annot love *ntil free free from e8ternal infl*en-e. 4e are only infl*en-ed infl*en-ed be-a*se we allow allow it. 6eing passive -reates a va-**m. So be -alm, feel and GlistenI. ight against s*ggestion. Selfsin-erity Selfsin-erity is the key to selfknowledge. he a-)*isition of selfsin-erity brings m*-h s*ffering. Sin-erity is a f*n-tion of -ons-ien-e, the bridge between the personality and the essen-e. he essen-e is the real thinker, the personality theori
A strong feeling -enter -enter is a gift of Hod. Hod. 4e m*st s*ffer s*ffer for o*r sins before we -an begin real development. development. Observing peoples rea-tions on ea-h other is more am*sing than a -inema. A-tions in one -enter -enter rea-t on all others others even o*tside the bodyB, bodyB, and a mans intelligen-e intelligen-e varies a--ording to his -apa-ity to lo-aliemember despair in periods of tri*mph2 remember tri*mph in periods of despair. ail*re in s*--ess, and s*--ess in fail*re. One needs to know both what and how to speak. o one is of any *se to me *nless he is first *sef*l to himself. o know and *se, not the grammar of lang*age, b*t the 'grammarI of psy-he asso-iations. :t is never the weather, b*t always the hand that sows. Amar Shamo 2017
he sl*g is higher than the donkey, be-a*se the sl*g is eaten by some people, the donkey by no one. 4e talk of s*perman, s*perman, b*t we have never never seen a man. o* started the R*est. R*est. o* are on the road. road. o* m*st go on. One m*st be very s*re to be severe. 4ho does not do*bt, do*bt, has no pla-e here with me. me. Do not believe what : tell yo*, b*t e8perien-e it for yo*rselves. o* believeJ believeJ if i tell yo* to sit in the middle of the street, street, yo* will sit there. there. : believe only what : -an meas*re, meas*re, and then : know. One m*st be loyal to the most important, most -herished, ob?e-t in ones life, and m*st never betray it. he highest aim and the meaning even of h*man life is to strive to do yo*r best for the wellbeing of yo*r yo*r neighbor, whi-h is only possible by by reno*n-ing yo*r own selfinterest. selfinterest. A new f*n-tion makes makes a new organ, that is, a new new *nderstanding. 4e -annot *nderstand *nderstand everything, however -learly it is e8po*nded. ew knowledge and new *nderstanding will -ome thro*gh the emotional -entre and not thro*gh the mental -entre. :f all the -ells of a tree tried to be-ome seed -ells, the law and str*-t*re of the tree wo*ld be destroyed. 6*t for this very law and str*-t*re a -ertain n*mber of seeds -ells are ne-essary. here are seven times seven s-ales ... the form*lation form*lation of %9 is yo* in yo*rselfF y o*rselfF ope in my opinion is an evil thing, is why man is nearly not man any longer. (an m*st *se what he has not hope for what is notF is notF ere there are neither >*ssians, 7nglish, ews nor @hristians, b*t only those following a -ommon aimJ O 67 @A=A637 O 67:H. he terribleness of it is that man, real (an, m*st remember if not himself, then what he does in relation to his s*rro*ndings. (an m*st always prepare for what he does, ne-essary at all times that he thinks what thinks what he does. Amar Shamo 2017
(an sho*ld remember himself and he was born to do so. he angels are p*re, and there is no pla-e for them to go. 4e on o n this earth are fallen angels, b*t we have a pla-e to strive f*r, ob?e-tively ob?e-tively and a-tively to -ome to. 7vil is ignoran-e of all the laws of Hood. here is no s*-h thing as sor-ery, it is s-ien-e. Do everything )*i-kly and well. R*estion yo*rself always. ;67 RE7S:O. o* -an take anything, anything, absol*tely anything, on -ondition -ondition that yo* give it it ba-k a h*ndredfold. he -on-epts of responsibility and freedom both have their so*r-e in @ infl*en-es. infl*en-es. appy is he who knows nothing of his sit*ation. 7)*ally happy is he who is on the path of his spirit*al evol*tion. 6*t *nhappy is he who has re-ogni
he h*man organism re-eives three kinds of foodJ 1. he ordinary food we eat #. he air we breathe T. O*r impressions. his e8a-t analysis shows that altho*gh the air inhaled by different people is e8a-tly the same, the air e8haled is )*ite different. 6y inhaling air we introd*-e these higher ;hydrogens; into o*rselves, b*t if o*r organism does not know how to e8tra-t them o*t of the parti-les of air, and retain them, they are e8haled ba-k into the air. :f the organism is able to e8tra-t and retain them, they remain in it. :n this way we all breathe the same air b*t we e8tra-t different s*bstan-es s*bstan-es from it. Some e8tra-t more, others less. @ho-olate -oats inside and takes away all feeling of h*nger, this is only for travellers, mo*ntain -limbers, -limbers, et-., to eat only when they wish this effe-t when not -an have food. his is why soldiers ate -ho-olate d*ring war. 6*t Ameri-ans eat before meals, s*-h *ned*-ate people they are. S*gar gives by the way heat. Star-h gives everything body heat, material, even Hod thing. (an never need toothbr*sh. oothbr*sh very harmf*l, espe-ially in morning new enamel that has grown in night is br*shed away. :t is as important to -ompose a dish in its -orre-tlyblended elements elements as a -omposition -omposition of m*si- or the -olors in painting. armony in s-ale. (*st have m*-h knowledge to be a good -ook. A -*linary do-tor. wi-e month is ne-essary eat pepper for disinfe-ting. o*r do-tor say not eat b*t ea-h year : eat in pepper pepper weight of one of yo*r do-tor. do-tor. : eat the red pepper. pepper. he 7nglish donNt know how to eatJ they eat to live whereas they sho*ld eat with pleas*re. (any people mentate when eat, even -hoose s*-h time, and those yo* hinder. his his is Ameri-an typi-ality. typi-ality. hey have no ed*-ation ed*-ation or even *nderstanding of -eremony. -eremony. :n the laboratory of the h*man body, three kinds of no*rishment physi-al food air, and impressions are transformed, not only into the s*bstan-es ne-essary for the life of the organism, b*t also into s*btle s*bstan-es and energies with higher fre)*en-ies of vibration.
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Onion perfe-t food for man. ave everything he need. @an even keep from poison s*-h -hi-ken so*p make. :n tr*th we are slaves, s*-h poor slaves. at*re does not give this food2 all his life man m*st work for it, and, when he eats, it is not for him b*t for servi-ing at*re. at*re gives only one thing2 he gives atmosphere, this air. his is all he gives. or all the rest, man m*st work his whole lifetime. :f yo* want to make tea, perhaps : -an show yo* how to make :t. (an sho*ld eat, not as an animal, b*t -ons-io*sly. -ons-io*sly. 7very living being m*st work in order to eat. :t is a great law of nat*re. 6*t the man who works only to feed himself himself is nothing b*t an an animal. 4hen : eat, : selfremember. selfremember. (onsie*r, -ooking -o*ld well be a bran-h of medi-ine/ HJ o, medi-ine bran-h of -ooking. One m*st not drink with food in mo*th. 6e-a*se al-ohol noble2 wants to be alone on palate. Al-ohol opens, it shows shows many aspe-ts of yo*r yo*r interior2 it is very important important for knowing someone. 7at or be eaten.
here is a -ertain energy that is ne-essary for work on oneself. o man -an make efforts *nless he has a s*pply of this energy. 4e -an -all it the igher 7motional 7nergy. he real -omplete transformation transformation of 6eing, that is indispensable for a man who wishes to f*lfil the p*rpose of his e8isten-e, re)*ires a very m*-h greater -on-entration of igher 7motional 7nergy than that whi-h -omes to him by nat*re. here are some people in the world, b*t they are very rare, who are -onne-ted to a Hreat >eservoir or A--*m*lator of this energy. his >eservoir has no limits. hose who -an draw *pon it -an be a means of helping others. hose who have this )*ality ) *ality belong to a spe-ial part of the highest -aste of h*manity.
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he tr*th is, that very few people in the -ontemporary world have this possibilityJ for most people there are barriers that they -annot pass. 7veryone has these barriersJ they are in h*man nat*re. o* have seen that it it is possible to be be dire-tly -onne-ted -onne-ted with the Hreat A--*m*lator A--*m*lator of 7nergy that is the so*r-e of all mira-les. :f yo* -o*ld be permanently -onne-ted with this so*r-e, yo* -o*ld pass all barriers. (any people are -onvin-ed that they wish to be free and to know reality, b*t they do not know the barrier that prevents them from rea-hing reality. hey -ome to me for help, b*t they are *nwilling or *nable to pay the pri-e. :t is not my fa*lt if : -annot help them. here is a spe-ial s*bstan-e let *s -all - all it Ghigher emotional energyI that yo* need. o* do not know where to get this s*bstan-e, b*t : know. 3ater yo* will know too and then yo* will *nderstand this this work. hose who -an give this s*bstan-e to others who need it belong to a spe-ial se-tion of the highest -aste of h*manity. ow -an : get the help : need/ 4hen yo* say Amar (er-yFB (er-yFB with all yo*r being. Only Only then -an yo* be helped. he memory of an ordinary man, -ompared with that of a man who is harmonio*sly developed, developed, is very imperfe-tly adapted for the *tili
4as time, thirty years ago, ago, when : -o*ld split that that table with tho*ght. tho*ght. hirty years ago : bad it so m*-h that : -o*ld split that table in two from a distan-e, if : so wished, and kill a large animal like a yak. or instan-e, the development of the power of my tho*ghts had been bro*ght to s*-h a level that by only a few ho*rs of selfpreparation : -o*ld from a distan-e of tens of miles kill a yak2 or, in twentyfo*r ho*rs, -o*ld a--*m*late life for-es of s*-h -ompa-tness that : -o*ld in five min*tes p*t to sleep an elephant. amely, amely, the power based *pon strength in the field of 'hanbled
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(an is given a limited n*mber of e8perien-es. :f he is e-onomi-al with them, he prolongs his life. :magination :magination wastes very m*-h energy. All energy spent on the -ons-io*s -ons-io*s work is an investment, investment, that spent me-hani-ally me-hani-ally is lost forever. St*dy movements and post*res, thro*gh them, -an easily read emotions and tho*ghts. 4ars o--*r when -ertain -ertain energies available. available. Same with Qs-hoolsG energies not always available. available. he energy *sed in a-tive inner work transforms itself immediately immediately into new energy, b*t that whi-h is spent in passive work is lost forever. 7nergy m*st have been a-)*ired before it is *sed. o*r kinds of energy. (e-hani-al (e-hani-al energy, ma-hines, et-. 3ife energy, plants, -ell*lar, et-. =sy-hi- tho*ghts, emotions, et-. Spirit*al a-)*ired by transm*tation of others.
Amar Shamo amarshamoweb.de !"ln, den #9.%.#01& Amar Shamo 2017
