I think our opinions come from the 'formatory mind' and most of our thinking is done from this part of us because we are lazy. It takes
effort and attention to think "ouside the box" and it seems that 'life' does want us to think. Why? Because it takes
energy and attention to think and 'life' wants the attention and energy for itself, to serve it's own mechaninal funtionality.
Anyone who truly thinks for themselves is noted and dealt with by 'life' (the general law). Why? Because the general law wants this attention for itself and it sees individual thinking as a threat to it's inherent mechanization as well as to it's food supply. So the general law sets forth the determining conditions within which there is run a 'general program (the matrix) that notes creative thinkers and
automatically takes corrective measures to bring them in line with the inherent mechanization of the system, much like the borg mentality in star trek. It does not want individual thinkers who 'think outside the box.' The general program takes note of such thinkers, it notices them, and it will find the means to sap their energy so they will not have the 'energy of attention' to think for themselves. This general program will always adjust itself, synchronistically, so as to keep the creative thinker emotionally engaged so that they will "think emotionally" rather then think independently.
It may be that this individual thinking comes from the higher part of the intellectual center (for those who are familiar with the ideas of Gurdjieff) and it takes directed attention to direct our thinking processes from this part of our minds. Ouspensky says in his book '--The Psychology of Man's Possible Evolution'
"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."
But generally we think from the middle part, or the emotional part, of of our centers and it takes little effort to sustain our attention in this part since the emotional part of the center sustains our attention for us.
However, most of the time we don't even think at this level, but rather we think at the lowest level possible for the intellect which is the mechanical part of the intellectual center which doesn't even feel anything at all... it just apes other peoples emotional thinking and mechanically repeats what they say with
no thought whatsoever. This, I think, is where we have our most of our opinions.
But worst of all we can have cross connections or 'crosstalk' between centers where the emotional center drives the thinking processes of the intellect resulting in what is called 'emotional thinking' where we become complete slaves to our feelings. In this case our emotions do the thinking for us.
Our (emotional) reaction machines often identify with the 'yes' OR 'no' . We react to the world around us and our thinking mechanism follows our reactions and we end up thinking in terms of yes OR no. We only see one side of an issue and our opinions are often based on this polarized or binary thinking. In this way we only see the part and mistake it for the whole. We can't think in opposite terms because we are always identified with our reactions of the 'yes' or 'no' of any situation, at any given moment, and consequently our thinking follows our reactions. There is no 'effort' to react to something and therefore we make no effort to think. So, I would say that we need to think in "opposite" terms. Thinking in opposite terms does not feel natural since it feels so 'natural' to react to things since it is so easy.
For example, learning to box does not feel 'natural.' That's because everything in boxing is backwards and opposite. A boxer fights in a 'box.' To move to the right the boxer must push out from his left foot and to move to the left he must push out from his right foot. Everything in boxing is about opposites and backwardness. Everything about it , when initially learning it, does not feel 'natural.' Similarly when an opponent moves in towards the boxer, the boxer then moves in towards the opponent instead of moving away, as would FEEL 'natural.' So, I think, thinking is like that. Brining the 'yes' AND 'no' of our thinking processes together will propel our thinking processes forward, toward new possibilities, or new ways of thinking.
In her book 'Initiation' Elisabeth Haitch speaks of 'The Twelve Sets of Twin Characteristics' which must be mastered in order to be 'initiated' or 'balanced.'
The Twelve Sets of Twin Characteristics
--------------------------------------------------------------------------------
keeping silent <---> talking
receptivity <---> resistance to influence
obeying <---> ruling
humility <---> self-confidence
lightning-like speed <---> circumspection
to accept everything <---> to be able to differentiate
ability to fight <---> peace
caution <---> courage
to possess nothing <---> to command everything
to have no ties <---> loyalty
contempt for death <---> regard for life
indifference <---> love
The Formatory Apparatus mentioned by Gurdjieff is a good description of how we think in terms of yes OR no:
From http://www.geocities.com/tokyo/1236/formatory9.html
The Formatory Apparatus is another name for the mechanical part of the intellectual centre. It is given a special name because it plays such a large role in our lives. For example, it will attempt to answer when a question is addressed to the whole of us.
It uses words; its medium is words. Its function is to record data and take care of such repetitive automatic tasks as: simple addition, subtraction, multiplication, division, and so on; serve as a databank for data such as address, telephone number, pin number, general knowledge, common sayings such as 'Hello, how are you', individual words, and so on. It collects ready-made opinions. It does not think; it can only recite.
It can only see two possibilities, for example, 'yes' or 'no', 'all' or 'nothing', 'bad' or 'good'; it cannot see a spectrum of possibilities, or shades of gray. It can, however, spew out long lists of data and information, which can be mistaken for intelligent discussion or intelligent thought to the uneducated observer. In this respect, the formatory apparatus is much admired in ordinary life, for its ability, for example, to know who won where and when what match/test/game of football/cricket/baseball/sumo/basketball/hockey, and so on. It will also read at random, for example, cereal boxes, labels, advertisements, magazines, newspapers, and so on, with little or no attention.
It is engaged in wrong work, for example, when it answers a question or a discussion addressed to the whole intellectual centre, or to the whole of us.
The mechanical parts of centres tend to operate in a less coordinated way than the emotional and intellectual parts of centres. For example, you can walk and chew gum and exchange opinions on the latest test match at the same time; however, these activities are relatively unrelated except by accident. It is another matter when you bring all your centres together to focus on solving a difficult problem, for example, of designing the furnishings in a room, or a theatrical production, to produce a particular and specific psychological effect.
P. D. Ouspensky also said that when you hear the phrase (or related phrases, presumably) 'It is said that...', that this indicates formatory apparatus is operating. To me, this seems to be true when the statement is not supported by any further examples, observations, or discussion.
When we hear or read a new idea, or receive new knowledge, and respond with the phrase 'I already know that' and lose interest, this is usually a symptom that the formatory apparatus is operating in us.
Orage (a student of Gurdjieff's) speaks of how the friction can be used between the 'yes' and 'no' to open new possibilities:
From http://www.gurdjieff.org/orage5.htm
The only real understanding that can ever be acquired depends upon a certain substance which can only be formed in a particular manner. This substance depends upon three factors: the presence of understandings of a like nature which become relatively positive and negative, and the new piece of knowledge which is the neutralizing force. The result of the three is a new understanding.
One set of previous understandings says yes and another set denies, and there is a certain friction created; the result of this clash is perceived as a new understanding (which may be either according to knowledge or according to essence and thus be either temporary or permanent, and that is decided by whether the individual makes effort when the clash occurs).
If effort is not made, the new understanding is perceived only according to the specific gravity of the words and this is at random and thus mixed with uncorresponding items; but when effort is made, each direction of the clash is appreciated consciously (through the effort) and the final result will be directed. So it is that people can not be told anything of value but must first get the necessary substance and then make effort to achieve understanding.
Because external events which unwind us do not fit into a recognizable order, we have the illusion of freedom. This is why we do not learn from experience. According to the Law of Association, all things seek their level in the scale of being. Ordinarily, experiences are automatically distributed according to former associations; but when effort is made, they can go to their correct places in the centers.
~ - ~
The harmonious development of man: an "all-round" man according to the original definition, is one who is equally at home in all three centers, a man who is really in occupation of his house; that is, all three stories of it. To produce such men is the purpose of the Gurdjieff teaching, which rules out the three forms of monstrous genius.
Ouspensky in his book 'In Search Of The Miraculous' quotes Gurdjieff on the subject of dualities:
Dualities ("Seal of Solomon")
from Ouspensky's "In Search of the Miraculous," pp. 280-82:
"The understanding of symbols can be approached in the following way: In studying the world of phenomena a man first of all sees in everything the manifestation of two principles, one opposed to the other, which in conjunction or in opposition, give one result or another, that is, reflect the essential nature of the principles which have created them. This manifestation of the great laws of duality and trinity man sees simultaneously in the cosmos and in himself. But in relation to the cosmos he is merely a spectator and moreover one who sees only the surface of phenomena which are moving in various directions though seeming to him to move in one direction. But in relation to himself his understanding of the laws of duality and trinity can express itself in a practical form, namely, having understood these laws in himself, he can, so to speak, confine the manifestation of the laws of duality and trinity to the permanent line of struggle with himself on the way to self-knowledge. In this way he will introduce the line of will first into the circle of time and afterwards into the cycle of eternity, the accomplishing of which will create in him the great symbol known by the name of the Seal of Solomon.
...
"Man, in the normal state natural to him, is taken as a duality. He consists entirely of dualities or 'pairs of opposites.' All man's sensations, impressions, feelings, thoughts, are divided into positive and negative, useful and harmful, necessary and unnecessary, good and bad, pleasant and unpleasant. The work of centers proceeds under the sign of this division. Thoughts oppose feelings. Moving impulses oppose instinctive craving for quiet. This is the duality in which proceed all the perceptions, all the reactions, the whole life of man. Any man who observes himself, however little, can see this duality in himself.
"But this duality would seem to alternate; what is victor today is the vanquished tomorrow; what guides us today becomes secondary and subordinate tomorrow. And everything is equally mechanical, equally independent of will, and leads equally to no aim of any kind. The understanding of duality in oneself begins with the realization of mechanicalness and the realization of the difference between what is mechanical and what is conscious. This understanding must be preceded by the destruction of the self-deceit in which a man lives who considers even his most mechanical actions to be volitional and conscious and himself to be single and whole.
"When self-deceit is destroyed and a man begins to see the difference between the mechanical and the conscious in himself, there begins a struggle for the relation of consciousness in life and for the subordination of the mechanical to the conscious. For this purpose a man begins with endeavors to set a definite decision, coming from conscious motives, against mechanical processes proceeding according to the laws of duality. The creation of a permanent third principle is for man the transformation of the duality into the trinity.
"Strengthening this decision and bringing it constantly and infallibly into all those events where formerly accidental neutralizing 'shocks' used to act and give accidental results, gives a permanent line of results in time and is the transformation of trinity into quaternity. The next stage, the transformation of quaternity into quinternity and the construction of the pentagram has not one but many different meanings even in relation to man. And of these is learned, first of all, one, which is the most beyond doubt, relating to the work of centers.
"The development of the human machine and the enrichment of being begins with a new and unaccustomed functioning of this machine. We know that a man has five centers: the thinking, the emotional, the moving, the instinctive, and the sex. The predominant development of any one center at the expense of the others produces an extremely one-sided type of man, incapable of further development. But if a man brings the work of the five centers within him into harmonious accord, he then 'locks the pentagram within him' and becomes a finished type of the physically perfect man. The full and proper functioning of five centers brings them into union with the higher centers which introduce the missing principle and put man into direct and permanent connection with objective consciousness and objective knowledge.
"And then man becomes the six pointed star, that is, by becoming locked within a circle of life independent and complete in itself, he becomes isolated from foreign influences or accidental shocks; he embodies in himself the Seal of Solomon."