Below excerpt from the 5th lecture of Ouspensky's book 'The Psychology Of Man's Possible Evolution:'
Now we must return to the study of centres and to the study of attention and self-remembering, because these are the only ways to understanding.
Besides the division into two parts, positive and negative which, as we saw, is not the same in different centres, each of the four centres is divided into three parts. These three parts correspond to the definition of centres themselves.
The first part is 'mechanical' including moving and instinctive principles, or one of them predominating; the second is 'emotional' and the third is 'intellectual.' The following diagram shows the position of parts in the intellectual centre. The centre is divided into positive and negative parts, each of these two parts is divided into three parts. Thus the Intellectual centre actually consists of six parts.
Each of these six parts is in its turn sub-divided into three parts: mechanical, emotional and intellectual. But about this sub-division we shall speak much later with the exception of one part, that is, the mechanical part of the intellectual centre, about which we shall speak presently.
Each of these six parts is in its turn sub-divided into three parts: mechanical, emotional and intellectual. But about this sub-division we shall speak much later with the exception of one part, that is, the mechanical part of the intellectual centre, about which we shall speak presently.
The division of a centre into three parts is very simple. A mechanical part works almost automatically; it does not require any attention. But because of this it cannot adapt itself to a change of circumstances, it cannot 'think' and it continues to work in the way it started when circumstances have completely changed.
In the intellectual centre, the mechanical part includes in itself all the work of registration of impressions, memories and associations. This is all that it should do normally, that is, when other parts do their work. It should never reply to questions addressed to the whole centre, it should never try to solve its problems, and it should never decide anything. Unfortunately, in actual fact, it is always ready to decide and it always replies to questions of all sorts in a very narrow and limited way, in ready-made phrases, in slang expressions, in party slogans. All these, and many other elements of our usual reactions, are the work of the mechanical part of the intellectual centre.
This part has its own name. It is called a 'formatory apparatus' or sometimes 'formatory centre.' Many people, particularly people No. 1, that is, the great majority of mankind, live all their lives with the formatory apparatus only, never touching other parts of their intellectual centre. For all the immediate needs of life, for receiving A influences and responding to them, and for distorting or rejecting influences C, the formatory apparatus is quite sufficient.
It is always possible to recognise 'formatory thinking.' For instance, formatory centre can count only up to two. It always divides everything in two: 'bolshevism and fascism,' 'workers and bourgeois,' proletarians and capitalists' and so on. We owe most modern catchwords to formatory thinking, and not only catchwords but in modern popular theories. Perhaps it is possible to say that at all times all popular theories are formatory.
The emotional part of the intellectual centre consists chiefly of what is called an intellectual emotion, that desire to know, desire to understand, satisfaction knowing, dissatisfaction of not knowing, pleasure discovery and so on, although again all these can manifest themselves on very different levels.
The work of the emotional part requires full attention but in this part of the centre attention does not require any effort. It is attracted and held by the subject itself, very often through identification, which usually is called 'interest,' or 'enthusiasm,' or' passion,' or 'devotion'
The intellectual part of the intellectual centre includes in itself a capacity for creation, construction, invention and discovery. It cannot work without attention, but the attention in this part of the centre must be controlled and kept there by will and effort.
This is the chief criterion in studying parts of centres If we take them from the point of view of attention we shall know at once in which part of centres we are. Without attention or with attention wandering, we are in the mechanical part: with the attention attracted by the subject of observation or reflection and kept there, we are in the emotional part; with the attention con-trolled and held on the subject by will, we are in the intellectual part.
At the same time, the same method shows how to make the intellectual parts of centres work. By observing attention and trying to control it, we compel ourselves to work in the intellectual parts of centres, because the same principle refers to all centres equally, although it may not be so easy for us to distinguish intellectual arts in other centres, as for instance the intellectual art of instinctive centre, which works without any attention that we can perceive or control.
Let us take the emotional centre. I will not speak at present about negative emotions. We will take only the vision of the centre into three parts: mechanical, emotional and intellectual.
The mechanical part consists of the cheapest kind of ready-made humour and a rough sense of the comical, love of excitement, love of spectacular shows, love of pageantry, sentimentality, love of being in a crowd and part of a crowd; attraction to crowd emotions of all kinds and complete disappearance in lower half-animal emotions: cruelty, selfishness, cowardice, envy, jealousy, and so on.
The emotional part may be very different in different people. It may include in itself a sense of humour or a sense of the comical as well as religious emotion, aesthetic emotion, moral emotion and, in this case, it may lead to the awakening of conscience. But with identification it may be something quite different, it may be very ironical, sarcastic, derisive, cruel, obstinate, wicked and jealous— only in a less primitive way than the mechanical part.
The intellectual part of the emotional centre (with the help of the intellectual parts of the moving and instinctive centres) includes in itself the power of artistic creation. In those cases where the intellectual parts of the moving and instinctive centres which are necessary for the manifestation of the creative faculty are not sufficiently educated or do not correspond to it in their development, it may manifest itself in dreams. This explains the beautiful and artistic dreams of otherwise quite unartistic people. The intellectual part of the emotional centre is also the chief seat of the magnetic centre.
I mean that if magnetic centre exists only in the intellectual centre or in the emotional part of the emotional centre, it cannot be strong enough to be effective and is always liable to make mistakes or fail. But the intellectual part of the emotional centre, when it is fully developed and works with its full power, is a way to higher centres.
In a good sense. It turned I'm 1 and 4 was my ill state. Question 4 u: if you feel different frv describe what's going on, how you feel improvement. Tnx
. But don't understand very well about how this is related to my FRV modulation and synching?
