Refusal as superpowiality

We have already told you about the life of the English gentleman, the magic and mystic, Alister Crowley, and also devoted a separate text to the review of the practices that he offers to the one who decided to embark on the path of knowledge of himself and the world. Today, in the paranormal study cycle, we will dwell in more detail on only one practice that the author called Jugorum : a very simple principle of mastering himself, which leads to excess results.

0.

Alistair Crowley was a collector of traditions. During his long life, he studied many religions, cults, symbolic and mythological systems, as well as the practices of self -improvement they offer. The main goal of its analysis was to derive the general principles that are behind the variety of philosophical teachings, and the differences to eliminate as transient conditions, dependent on the time, the place of emergence and the nature of a particular direction.

Crowley was worried about the idea of ​​a genius - the highest manifestation of human capabilities, which throughout history put some people over all other humanity. In terms of influence, the peaks of such brilliant “bursts” can be called the Buddha, Christ and Muhammad, who own the minds of people around the world hundreds and thousands of years. The coincidence in their biography is a period of solitude and practice, after which the prince, carpenter and illiterate merchant became prophets.

According to Crowley, the main goal of their practices in solitude was to open the so -called “true will” - a general aspiration of a person, which gives him the goal and meaning of life. The rest of the surroundings of this experience like God, angels and other tinsel Crowley ascribes the mentality in which the prophets broadcast. In the Crowley system, the true will as the only aspiration having a vector is opposed to the host of desires, whose chaotic flicker is contradictory, has no goal and makes a person spin like a top, in life - without moving and reaching anything.

1.

Many spiritual practices are devoted to the cleansing of the true will of a person from momentary interference. In the “ Book IV ” in the “Mysticism” section, one can familiarize yourself with the interpretation of Alistair Crowley eight -speed yoga, the original ancient text of Patanjali , from which all further yogic speculations went. Crowley without eastern aspirations inherent in many esoterics tells about yogic practices in a completely sober language, so for skeptical minds this small brochure is the best first step in acquaintance with antiquity instead of psychedelics.

2.

However, for those who are not ready for theoretical perception, even such a compact, but still system, there is a separate practice of Jugorum. To explain its essence, Crowley uses the image of a yoke thrown around the neck of livestock in order to direct its strength to plowing the field. In fact, Yarmo is a universal image to explain why, in any self -improvement practices, restrictions, sometimes rather strict. In any business related to mastering their own forces and in teaching some skill, this is a yoke: an athlete, a musician, an artist, an engineer, an artist and a scout-everyone knows the power of restrictions that focus on the result.

3.

Alistair Crowley calls three “animals”, which must be traveled to the practitioner: a unicorn, horse and wave symbolize speech, action and thought, respectively. The natural state of these creatures is wild and unbridled.

Our speech of Symbolism becomes an organic continuation of our personality in space: starting from the habit of speaking without thinking, and unconscious reservations - to the peculiarities of usage, intonations and a certain system of speech that adhere to us as a second skin.

Our actions are perceived even closer to our “I”: if in speech we can lie or hide something, slurry, then actions directly seem to be the aspiration of personality outside. We are tormented by the fact that we cannot do what we don’t want, and many earn millions in motivation training-that is, ways to convince ourselves that we want to do something (while the idea of ​​managing not motivation, and directly seems to many wild and even violent in relation to personality).

Well, the most difficult to control substance is our thoughts. Many of us have never wondered who exactly thinks this or that thought and whether all thought is really ours. And if the allegations of the type “you are what you eat” have already ceased to seem revolutionary, then the phrase “you are what you think” so far seems so obvious that even meaningless - while it involves managing the process of thinking to the same extent as the first - the management of the digestive process.

4.

For mastering the speech, Crowley proposes over a limited period of time (usually for one period of practice, he proposes to divert a week) to exclude some words from speech. The first stage of complexity is the exclusion of any common word, for example, the Union of "I". The second step is an exception to the speech of all words containing some kind of letter (for example, “g”). The third is the exclusion of all attractive pronouns (“I”, “me”, “mine” and so on). In many cases, the selected words can simply not be pronounced, you often have to look for replacing descriptive expressions. The selected tasks must be associated with frequently used words, otherwise it will be very difficult for the practitioner to keep his task in memory.

Crowley offers to come up with its own options, which are very useful to include a temporary ban on entire expressions that are characteristic of the practitioner, as well as whole topics for conversations that a person used to lead in society. Thus, you can move from the ability not to use only the attractive pronoun of the first person to the ability not to discuss yourself at all - and to survive the moments, possibly not previously a refusal of self -pronounce to other people. In the conditions of this practice, one can experience the feeling of controlled existential loneliness, which in fact for the practitioner is not a oppression, but a tool for managing his social face - or a person in Karl Yung.

5.

To master the action, Alister Crowley offers to take typical bodily actions for you, for example, the habit of putting a leg on the leg - and abandon it for the indicated period of time. We have a lot of bodily habits: we automatically take our foot, tug around, picking in the nose, itching, crunching our fingers, crossing our arms over our chests, weave our fingers, and so on. The rejection of such a habit for a while will mean the need to constantly be in a state of awareness of our bodily actions - while we usually do not even feel our body, finding his unconscious impulse to eat, already daring the last candy from the box, for example.

Having mastered the body in such a primitive form, you can proceed to the further complication of the task. For example, the rejection of gesticulation during a conversation, if it is characteristic of you, or from a typical gait, will allow you to observe yourself in more interesting and unexpected dynamic conditions. For advanced users, an even more difficult practice of tracking entire behavioral drawings will open, which used to seem natural and granted: the preference of a certain familiar road, a typical pattern of forgetting things when gathering for work, a monotonous response scheme for new people in society and gaining the same role, uncontrolled emotional overwhelming and other automatic few Useful habits. All these schemes are built in their base on the fact that we do not keep up with the automatic decisions of our body and are forced to deal with the decision already made by the body. If we take into account that human emotions have a physiological nature, being a product of the activity of the nervous and endocrine system, then the body control can ultimately help if not completely reorganize emotional habits, then significantly adjust them.

6.

Mastering thoughts, according to Crowley, begins with a decision for a limited period of time not to think one single thought, which in a normal state often excites you: for someone it can be self-flagellation and thoughts of their own worthlessness, for someone-a return to a bitter quarrel, for another-thoughts about their own appearance, and someone will have to refuse thoughts about the matrix government or thoughts of their own Working project during non -working hours. This is a very difficult practice in realization, because often we can “catch” ourselves only when the thought of a forbidden object has already gone far far away. This should not be considered a sign of failure, since learning here is divided into several sub -steps. First, we learn to realize in general that in the field of our attention there is some constant monologue of thinking. After all, basically we are completely immersed in our thoughts and, being interrupted by the question “What do you think about?”, Hardly we can answer the move. With experience, the practitioner learns to recognize the development of thought at the very beginning of the internal monologue, and soon to be able to stop the thought right away. But this takes time.

When the control of attention to one thought will be mastered, it will be possible to expand the spectrum of internal observations and find entire chains of undesirable thoughts that are always repeated, are neither constructive, nor new, nor useful-and in general, the practitioner will not lose anything if he gets rid of them, but only acquires mental space for more useful thoughts.

Some of the most interesting chains of thinking that can be worked with an unusual result is the course of statements related either to the description of yourself or with a description of the world. In clinical psychology, incorrect non-constructive allegations of themselves and the world are called the mistakes of generalization (that is, generalization): they lead to an unconscious statement by a person of some kind of general law (for example, “I am a complete insignificance and always I will” or “no one will ever want to be friends with me”). Due to the fact that such thoughts cause a living emotional response, they are often taken as a given part of our personality-and they form obviously losing rules of the game, according to which the sufferer has to play for real. The practice of managing thoughts completely changes this mechanism.

The peak of mastery of thought can be called the intellectual exercise "Thesis of Antitisis". In any thought or conversation, the practitioner learns to convincingly argue his thesis - and then also convincingly prove the opposite. If possible in any disputes, it is proposed to occupy the opposite to the interlocutor, even if you completely share his views. Hegelian logic suggests that the thesis always corresponds to the antithesis, and yet there is something third that equalizes the thesis and antithesis into the unity of opposites - to find this third for each pair of statements will be the top of practice. In fact, this practice ends with the mastering of the philosophical apparatus of intelligence and result in the fact that the practitioner begins to look at any disputes from the point of view of impeccable logic. No, even the most vivid, disputes about politics, gender equality, religion and social problems will no longer be able to carry away or get a practitioner who will learn to use such acute social situations solely for the sake of their strategic advantage.

One of the most important issues for the well -mastic for the skill of thought management will be the question of how to fill out a place that has been released for reflection. It is possible: according to the mature thought, it turns out that in the life of the practitioner there is nothing that in the end I would not want to discard like garbage. Here another story begins and a qualitatively new stage for the practitioner, for which there is no place in this article.

7.

To fix the reflex, an external stimulus is necessary. To strengthen memory, Crowley offers a slight physical punishment in case of violation of the vow - pronouncing the prohibited word, committing the prohibited action or pondering the prohibited thought. Crowley pleased the future generations of self -harmers with the idea of ​​applying a razor on the hand in case of error, but I advise not only to abandon such a bloody method of fixing the material, but also not to resort to even less painful punishment: fist strokes, pinching, injections and other methods of self -confiningment - these methods are not for anyone to turn out to be a means of healthy education. Instead of punishment for errors, I propose a method of restoring the resource of awareness, the lack of which led to an error. To do this, after you caught yourself behind the violation of the rules, you need to stop for a few moments, as far as the moment allows, to take a deep breath, if the time and place permits, then close your eyes and make a few deep breaths and briefly repeat to yourself what you do, what you want to master and why. Thus, it is possible to strengthen the remembrance of your intention and again get the necessary distance in order to observe your speech, action or thought.

8.

A large philosophical backup of such practice can be called the problem of freedom. We all strive for freedom, especially today, when it is recognized as fundamental value. The practice of Yugorum, in fact, involves the rejection of freedom in speech, actions or thoughts - but is aimed precisely at gaining freedom. In the light of this at first glance, the question is exposed to the question of what exactly should be free in us?

All well -known spiritual practices help with different methods to achieve one result: the exhausting of the practitioner with what is often called individuality. We often say that our uniqueness lies in the fact that we wear for clothes, what kind of food we love, what kind of sex we are drawn to, what type of people we relate to ourselves, what we are afraid of and that we are delighted, what we bring pleasure and that we love to do and what we hate, what ideas we visit us and how we comprehend the events of life. From the point of view of practices like the Ugorum, all these are just typical, automatic phenomena that not only do not make us special, but absolutely the same for all people, despite the external diversity. The understanding that the abandonment of any of the above features is not only possible, but also does not cause the disappearance of the feeling of one’s own “I”, opens a different view of its own essence.

9.

If everything we do can do otherwise; If everything we say, you can not say; If everything we think is transient - then what is it, this loss of yourself, your personality, your self? Of course not. You do not think that your precious self is somehow connected with the sentimental love for, say, menthol cigarettes or oatmeal. All this is only an oat cookie, soaking in a tea moment and after a couple of hours it turns into exhausts indistinguishable from other products.

The underlying goal of the practices of refusal is not to abandon the bad (here you should prove it brilliantly as an exercise, why the evil is good), and in order to clear the place to expand the very true will that has a vector, gives a person the goal and meaning of life - and extraordinary forces that are characteristic of people extremely confident in their mission. But it is impossible to deal with this issue, being constantly busy realizing many automatically arising desires that do not have a long -term goal and strategic unity. Refusal practices help cleanse the space for the liberated force called Crowley in true will.

10.

It is important to understand that it is impossible to formulate on the move, what is this very true will. When a six -year -old boy wants to become a firefighter, this is really his will, who organizes him and makes the meaning of his games - but he would be a fool if he would not find a new understanding and clarification of his goal by sixteen in connection with the discoveries of inclinations, for example, to mathematics or music. Understanding grows as a practitioner explores himself, and there is nothing surprising in the fact that once at some time he will have to look for a new, more accurate formulation for expressing his will.

The assumption itself that your true will is not consuming food or receiving momentary pleasures, it seems quite ordinary. The implementation of the conclusions of this assumption in practice leads to very unusual results that will become more fascinating and fascinating.