A JOURNEY THROUGH MY PSYCHIC BODIES
By Professor Dr. Tan Man-Ho
A. A JOURNEY THROUGH MY PSYCHIC BODIES
1 Dear Ladies and Gentlemen! Much remains unknown about man, the physical structure is known but with little real understanding and the spirit is partially known with much difference of opinion. When we study a being, we must study it all-sidedly, and this cannot be done without using the correct method. What is the correct method? The scientific method of observation, experimentation and logical conclusion, and the psychological method for the non-observable dimensions.
2 Psyche disharmony that arises as a result of wrong work of centers does not generally become harmonious in a short pace of time. For those whose psyche functions appear harmonious, latent disharmony still dominates their daily life activities. For me personally, I do feel and sense harmonies from within my own psyche constituent that has been overused. Too much energy has been dissipated and as a result, the center robs one another. General debility of the psyche, etc. predominated. Normally, I relax to let nature take its own course, to let the three octaves work on their own accord for the general harmony of my planetary body. At the same time, I watch the operation of my psychic centers, and the way it moves from one operation to another. For instance, after work much of the mental energy from the intellectual center is used up. So some feelings of strangeness of the planetary body arise, that is, nature has shifted to the feeling center. After that, I walk around. In this manner, my planetary body experiences harmony.
3 The functional separation of centers in a harmonious being creates a graceful coordination of the centers that can have a profound impact to the observer. It seems the moving mouth is separated from the thinking brain, and is coordinated in its own graceful manner. The moving center is performing in its own world. The eyes are caught doing other things. The feeling center seems to be separated and lives in its own world in concordance with the other centers smoothly gearing in and gearing out at will. If it wishes to emerge, it emerges; if it wishes to withdraw, it withdraws. The total effect of the being looks amazing because there are many harmoius beings in one.
4 There is a difference between sensing and being aware. In a sensing-without-being-aware-of-it, there is no real sensing at all. To be aware of something sensed, even though, it has not been sensed, is to sense the awareness. If one is asleep, one senses nothing, although one has sense organs. We cannot completely rely on our sensation. There is a limitation because the apparatus is changing, growing, moving and dying. But the vibrating consciousness in our higher state of awakening really allows us to perceive many more things than if we were in waking-sleep.
The emergence of intellectual materials into continuous conscious motion from an initial unconscious level into semi-conscious (broken) levels and into the conscious level is not devoid of stopindering. This going-to-be-finer-vibration could easily coarsen and becomes the low-grade psyche hydrogen. The higher momentum stubborn inertial motion would result in experiences of the uncontrolled self-continuation thoughts. After much thinking, the coarse materials would again be refined into the fine and vibrant psyche hydrogen fuels. This sudden active behavior of the intellectual center creates a concentration of materials consisting of images, consciousness, ideas, visions and language visible to the inner eye. There is an order in the intellectual center in contradistinction to a child's formless thinking center. At the initial stage, the centers function naturally, with each exploding or fragmenting by itself independently and without any central control. On and offf, the 'I's descend to harmonize all the fragments from the various centers. If it is not attained, there would be continous inner disharmony.
The idea that Will is able to descend to lower parts of our body is not new as we can evidently notice the process in ourselves although it is more difficult to see it another person. We can see locomotion in other. This locomotion is within the embodiment of the body and the descending Will happens within and beneath the skin.
Regarding this ability of direct descend of Will into external bodies (by invisible flyovers), wherein conscious vibration leaves the body to locomotize other material beings instead of the producers' own lower structures without even the movements of any parts of the body accept by inner psychic awareness forces, is less comprehensible but not necessary impossible. Telepathy, telekinesis, and clairvoyance are excellent examples. If these phenomena are real, the previous misconception about telepathy, telekinesis and clairvoyance has to be changed so that they become non-fantastic to the mind. Let experiments judge for us!
5 Conscious doing means that forces are deliberated consciously from the thinking center to the moving center. Conscious feeling means that forces are deliberated consciously from the thinking center to the feeling center. Conscious thinking means that forces are deliberated consciously within the thinking center itself.
6 What does it mean when we talk about the way of the monk, the way of the fakir, the way of the yogi and the fourth way. When we look at the monk, the yogi and the fakir, we are often not certain of what they are doing. We see something incomprehensible. They are men who have or are in the path of objective consciousness. Although there are many who have the potential in contemporary life, we cannot easily find people of the fourth way, the way of the work. Like the others, these men too are on the path to harmonizing their bodies, and yet they do not withdraw to the temples or mosques, but some to the countryside, to a quiet place or live in the city. People ask me why I isolated myself from life at times because they are not aware of my way.
7 The consolidated thought is a crystallized thought that is not moving but rather responding to new inputs. The continuous flow of consciousness around this center is capable of growing, maintaining or eroding this crystal. It is also capable of creating new thoughts. Thinking resembles the movements of our limbs. When you think of something, you use thought process. When you move from one place to another, you use your limbs. But consciousness stays aloof and remains very fine within its psychic domain.
8 You have a psychic self and a backward one. So long as you do not want to change this self mercilessly, you will forever remain the same. Your soul will feed the moon. That is, you will die like a dog!
9 Skill is the fact of centers. To become skilful is to demonstrate qualitative abilities of the moving, the intellectual, the moving and the sex centers.
10 By transforming the content of our centers, we can make a person see us differently, and in the way we want. For instance, if we slow down our moving center, we quicken our intellectual and feeling centers, they could see only the slow and clumsy behavior without knowing what is happening inside. Is human body exhibiting telecommunication phenomenon? Are telepathy, telekinesis and clairvoyance higher forms of telecommunication?
11 Once I got a hiccup. And as usual, I did not know what to do. But somehow, a moment came to my mind on Gurdjieff's 'shifting of forces within the body' and Dr. SS's 'working interiorly outwardly'. I was aware that the disharmony arose from the wrong coordination between the movement of my diaphragm and that of my epiglottis. But initially, as I tried, I did not know how to harmonize them. After a few sublation of my thought, I decided to lie down on the floor falt in a quiet place, closed my eyes and began interior sensing on the rhythms of both my diaphragm and the sounds made by the epiglottis. Then organizing my breathing processes rhythmically and naturally, I found that the hiccup disappears within a few minutes. Well! It is now possible to set aside, at least for me, the usual doctor's advice of breathing in a plastic bag or drinking a glass of water without breathing (with your nose pressed between your fingers.
Now this is a typical example of being open to new methods and discoveries, big or small, famous or not. All but for the wellbeing of oneself!
12 Now following Gurdjieff's analogy of the passenger, the coachman, the horse and the carriage, where the passenger is linked to the coachman by command-vibration, the coachman to the horse by reins and the horse to the carriage by shafts, it oftens happens especially in the waking stages after sleep (in the morning) that the shafts are not connected to the carriage. The 'Will' from the passenger, however, only passes to the coachman and to the horse, but the horse to nowhere because the connection between the horse and the carriage has broken, the connection between the feeling center and the moving center has also disappeared. The result, the person wakes up only in the passenger, or only in the coachman or only in the horse. The carriage, however, did not move at all and is subjected to its own independent mind.
I have personally experienced this problem a number of times in my own life but each time, even with my curiosity, I am unable to fathom the meaning and the cause of this phenomenon.
Early in the morning, on March 3, 1976, I felt that I was awake, emotionally, mentally and with the active 'Will'' from a passenger. Somehow, the master 'I' decided to leave the bed. But mysteriously and incomprehensibly, my whole body did not move, not even my mouth. The only moving center operating were the emotional and the intellectual centers of which I was aware of. Owing to my knowledge of Gurdjieff's ideas, I was not frightened emotionally. I thought of various ways to leave the bed. I struggled hard using all my might, and only to realize that there was no solution, and no way out. I tried to call someone but the moving parts of my mouth and vocal cords were severed from the upper stories. The only link of hope still remained and I was aware of it - it was that small little shaft connecting the upper emotion-intellectual story and that part was to the eyelids. This was the only connected shaft I was aware of and real. Starting working from this shaft, I began a gradual dialectical involution of inner work on this shaft giving it more and more practice. then I tried gradually to connect another shaft to this shaft. this other shaft was the neck area. Soon I was aware of the movement of my neck and it could now truly and really turn. But everything sensed confusing at first. Sometimes, I wondered whether the neck has really turned or not. Was it in my command or my imagination? I would ask. Then I tried to lift my head. At first, not possible but then I succeeded. Slowly, I could roll on the bed to one side, and after that, I began to work on my limbs. Finally, I was able to leave the bed. I was not buried alive by others. Eureka!
In case you experience the same phenomenon, this incident and method could be you savior.
13 On watching ourselves carefully, we shall soon notice that at one moment we are aware of something, the next, something else, and the next, yet something else, and so on and so forth. This phenoumenon of awareness motion may be explained by the turns of an ocatve line of motion from time to time.
At any moment, some shocks from outside (if not through the inner dialectics of the mind) would alter the general path of the motion. So long as we are unable to will our own octave activities according to definite plans, so long shall we remain slaves of our circumstances and of other beings, and so long shall we be exploited.
14 A psyche that cannot visualize or become conscious of its own self, cannot possibly see another psyche clearly, not to speak of thought reading. Mentation has a path and I shall call this path the ring of motor-reflexes-proceeding-within-mentation.
There is not one ring, but many rings. Each ring arises due to the movement of psyche hydrogens in the mind. Watch this movements both in yourself and your planetary neighbors. Most of them operate on laws learnt from the oskianic system, that is, from books recommended by supposedly wise beings whose method can be called 'mechanically-working-towards-making-one-no-cleverer'.
15 Initially, we can only sense the dialectics of these centers through its interior visibility but we have no control over them whatsoever. They are helplessly flowing beyond the reach of your master consciousness I or will. You really cannot will because you do not have that master consciousness yet. It is only after much careful observation that you begin to grasp the laws of motion of these centers. The operation of these visible centers translates from one into another and passes from one into another fairly rapidly, so that the machine tends to get loss from moment to moment. This self-movement of the mind is responsible for the general operation and movements of the man-machine. To be aware of every doing is the necessary work, which has to be arried out by the machine. To will this doing, requires effort. But to really will, data obtained must be digested. Other beings will too but it is possible that it leads nowhere. Nothing really happens except unconscious shifting of the machine from one place to another, and not only that the machine loses itself at the end of the octave, it has to move on to another octave by some other 'I's. Such is the destiny of the many who are pushed from one set of activities into another, from one organization into another.
16 During cold weather you feel better and more conscious. This is because the hanbledzoin or reins connecting the horse and the coachman has expanded, and consciousness brightens. When your heart pumps faster, your blood would flow faster, your body would feel stronger and your carriage would become active. Your blood is the shaft. During hot weather, it would expand and the reins would contract. Your mind becomes less active when the reins contract, and consciousness dims.
17 The emanation from these five (or seven) centers of gravity of vibration cause us to perceive the peculiar behavioral shifts in man. Our action octave in nature in that it consists of definite quality actions, notes as we may called them. The vibration may not commence to complete the whole octave from 'DO' to 'TI' but it moves on by jumping from notes of any order and from any octave according to definite causes. Thus there is a music of activities of man, in the issuing from their centers. It is a music which normally lasted for about 79 years on the the average, that is, about the life span of a human being. The laws of octave apply also to the activities of man but in a more varied manner, and sociotechnocosmic.
18 After the completion of an octave, we should think back and assess the situation that has already happened. A second octave soon takes root. At first, it is difficult because we are asleep in the previous octave. We forget. But when we become more conscious, that is, cease to be machines, we would do better.
19 When enormous data and information from the outside world accumulate, essence is pressured to strive to understand them.
There is no escape from striving to understand it unless you do not want to comprehend it. You must choose a reliable system of real knowledge anyhow, or else you loose your bearing and your mind will be drifting like the winds and often drifted to dead ends. When these data and information become enormous, dialectics and periodicity will be amongst the best way to universally link them up. I begin therefore to observe all my inner processess and in due time am able to identify all my centers. I therefore acquire one more dimension consisting of an 'I' that can study and know itself. This return to the beyond of the dialectics after the metaphysical motionless knowledge that stands apart of one another is the really essential thing we should strive for. It is a return to real knowing thyself. Such a mind stands above all other minds that are lost in the midst of darkness, lost as a result of the very nature of its own psyche motion and levels of awareness.
20 Before I die, I will tell my sons and daughters to burn me, the ashes to be used as fertilizer for the good food of the holy plants which bear good fruits. The fruits will be beautiful and nice to eat and so the younger generation may reap the fruits.