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selves. We can only modify ourselves a little. But we can be
changed with help from the outside.
The theory of esotericism is that mankind consists of two
circles: a large, outer circle, embracing all human beings, and
a small circle of instructed and understanding people at the
center. Real instruction, which alone can change us, can only
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come from this center, and the aim of this teaching is to help
us to prepare ourselves to receive such instruction.
By ourselves we cannot change ourselves that can come
only from outside.
Every religion points to the existence of a common center of
knowledge. In every sacred book knowledge is there, but peo-
ple do not wish to know it.
Question: But haven't we a great store of knowledge al-
ready?
Answer: Yes, too many kinds of knowledge. Our present
knowledge is based on sense perceptions like children's. If we
wish to acquire the right kind of knowledge, we must change
ourselves. With a development of our being we can find a
higher state of consciousness. Change of knowledge comes
from change of being. Knowledge in itself is nothing. We must
first have self-knowledge, and with the help of self-knowledge,
we shall learn how to change ourselves if we wish to change
ourselves.
Question: And this change must still come from without?
Answer: Yes. When we are ready for new knowledge it will
come to us.
Question: Can one alter one's emotions by acts of judgment?
Answer: One center of our machine cannot change another
center. For example: in London I am irritable, the weather
and the climate dispirit me and make me bad-tempered,
whereas in India I am good-tempered. Therefore my judgment
tells me to go to India and I shall drive out the emotion of ir-
ritability. But then, in London, I find I can work; in the trop-
ics not as well. And so, there I should be irritable for another
reason. You see, emotions exist independently of the judgment
and you cannot alter one by means of the other.
Question: What is a higher state of being?
Answer: There are several states of consciousness:
1) sleep, in which our machine still functions but at very low
pressure.
2) waking state, as we are at this moment.
These two are all that the average man knows.
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3) what is called self-consciousness. It is the moment when a
man is aware both of himself and of his machine. We have it
in flashes, but only in flashes. There are moments when you
become aware not only of what you are doing but also of your-
self doing it. You see both T and the 'here' of 'I am here'
both the anger and the 'I' that is angry. Call this self-remem-
bering, if you like.
Now when you are fully and always aware of the T and
what it is doing and which 'I' it is you become conscious of
yourself. Self-consciousness is the third state.
Question: Is it not easier when one is passive?
Answer: Yes, but useless. You must observe the machine
when it is working. There are states beyond the third state of
consciousness, but there is no need to speak of them now.
Only a man in the highest state of being is a complete man.
All the others are merely fractions of man. The outside help
which is necessary will come from teachers or from the teach-
ing I am following. The starting points of this self-observation
are:
1) that we are not one.
2) that we have no control over ourselves. We do not con-
trol our own mechanism.
3) we do not remember ourselves. If I say 'I' am reading a
book' and do not know that 'I' am reading, that is one thing,
but when I am conscious that 'I' am reading, that is self-
remembering.
Question: Doesn't cynicism result?
Answer: Quite true. If you go no further than to see that you
and all men are machines, you will simply become cynical. But
if you carry your work on, you will cease to be cynical.
Question: Why?
Answer: Because you will have to make a choice, to decide
to seek either to become completely mechanical or com-
pletely conscious. This is the parting of the ways of which all
mystical teachings speak.
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Question: Are there no other ways of doing what I want to
do?
Answer: In England, no. In the East, it is different. There are
different methods for different men. But you must find a
teacher. You alone can decide what it is that you wish to do.
Search into your heart for what you most desire and if you are
capable of doing it, you will know what to do.
Think well about it, and then go forward.
PARIS, AUGUST 1922
One - sided development
In each of those present here one of his inner machines is
more developed than the others. There is no connection be-
tween them. Only he can be called a man without quotation
marks in whom all three machines are developed. A one-sided
development is only harmful. If a man possesses knowledge
and even knows all he must do, this knowledge is useless and
can even do harm. All of you are deformed. If only personality
is developed it is deformity; such a man can in no way be
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