Intellectual Parts of Centres

Intellectual Parts of Centres In previous posts, we spoke about the idea that the so-called ‘lower self’ consists of several centres and that the ‘higher self’ consists of other centres which are quite different from those of the lower. These lower centres, directly connected to our physical, emotional, and intellectual existence here on the material plane, are the proverbial ‘house’ which must be brought into order in preparation for the arrival of ‘The Master”, our higher selves. It is the realm in which we find ourselves and so, it is the realm where our practical work begins. Of the five lower centres, four are immediately accessible for this practical work: the instinctive, moving, emotional, and intellectual energies. The fifth centre, the sex centre, functions with the most potent energies produced mechanically and consequently, there is nothing in us in our ordinary state that can control, direct, or harness this energy directly. For this reason, our initial focus is on the remaining ‘four lower centres’ with their positive and negative halves. Ouspensky continues: “Then each half of a centre is divided into three parts: intellectual part, emotional part and moving or mechanical part…It is very easy to distinguish these three parts when we begin to observe ourselves. Mechanical parts do not need attention. Emotional parts need strong interest or identification, attention without effort or intention, for attention is drawn and kept by the attraction of the object itself. And in the intellectual parts you have to control your attention.” This is, from one angle, the key to all practical work on the lower self, the small crack through which presence may be introduced into the sleeping machine; the fundamental principle of myriad meditation techniques, spiritual exercises, and codes of conduct throughout the centuries. Gurdjieff said that the first thing which can be developed in us is attention. The ‘control’ of attention that Ouspensky is speaking of is simply any use of our attention that is ‘unusual’, meaning it does not happen automatically. For example, using ones’ peripheral vision requires control of attention; the moment the attention wanders, ‘looking’ reverts back to gazing directly at something, or gazing vacantly without really seeing anything at all. We can apply this to any centre. Without the presence of real attention, I may find my legs crossed at any moment instead of having my feet flat on the floor, as I intended. In the beginning, I found the moving centre, along with the senses of the instinctive centre, to be the easiest place to observe and experiment with this idea. The habits and postures of the body may even help to illuminate the nature of habit and posture in the emotional and intellectual centres. This unusual use of attention, which Ouspensky calls ‘using the intellectual parts of centres’, is simple and portable enough to be truly practical in any moment.

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Image: Relief at Autun Cathedral, Burgundy France