Tag Archives: transcript meeting 1982

Using Moving Centre: with George Adie

This edited transcript from Tuesday 30 March 1982 is of a meeting where people brought questions about the study of the work of moving centre. The week before, Mr Adie had suggested that, to gain understanding for their inner aim, they study the work of moving centre.

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The idea was to make a plan in advance to be present and observe a discrete moving centre activity. We cannot completely follow moving centre, it is much faster than the head, but we can make an effort, and that will bring the results we seek. He added that it would be best to take simple actions which (1) involved a sequence, (2) where there was no danger anyone or anything else would be damaged, and (3) which customarily arose in the course of their days. As feasible examples, he gave boiling the water for tea or coffee, getting the mail from the letter box, and the first time in the day when you walk through the front door. When they had time and the opportunity, they should (4) study repetitive actions, as these provide special possibilities for self-study. Examples of this were raking the grass and clipping the hedge. I think that the reasons for these suggestions will become apparent.

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The first question was from Daniel, who tried to observe his sensation, but he did not know why he was doing it, and that had left him without any profit, not even a question.

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It comes back to my purpose,” said Adie. “If I don’t know what my aim is, I don’t know what my question is. Why would there be a question which means something to me without any aim? Perhaps a point of interest arises, perhaps not. But if I am trying to achieve something for a purpose, and it isn’t achieved, then I am surely interested to know why. It has to become simple and clear; as clear as if I cut myself a piece of bread, regard it on the plate, and I ask whether I eat it or not.”

But would any of that matter if you weren’t hungry? It isn’t working to put a brick on the shelf and then take it down again. That isn’t work: it’s no use to anybody. It could be but you’d have to invent some circumstance.”

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However, if you were observing at moments which arise most days, then you would need to know whether the purpose was fulfilled. You would have to have questions. You can’t necessarily answer them, but you can examine them, and there is profit in that. In trying to work in that way, extraordinary realisations will come. I can’t always recount them straight afterwards. Yet, it’s a law that there are. Whether you notice them or not depends on your presence.”

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You have to guard against a sort of tension in your head that makes you follow with your head. It’s as if I think that I can take something in with my head and understand. But it is not like that. I have to understand in the present second. Then, if I have received, I can understand more later on. However, it depends on having been there to receive.”

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Alfred said that during the week he had some feeling, but it was accidental.

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Yes, but all feelings are accidental, in a sense. You are not able to produce feelings at will. What you have is a certain possibility of dividing your attention, of making place for an aim, and having some kind of awareness and intention about it. The feelings will then be corresponding; but you can’t know what they’re going to be.”

Feeling can’t be under compulsion. You can have the idea to be kind, to help a person, while lacking the actual impulse to do so. Feeling is the result of your presence; feeling depends upon presence. Seeing and understanding depend upon presence, they are all interdependent, but the force is feeling in myself force. I can have an idea, but if there is no feeling, there is no force to fulfil. But I want action, I want some process, and that has to have feeling.”

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But what kind of feeling? I don’t know, just like that. My idea of being kind and considerate, that is one thing, that is my thought. But my feeling, what is that?”

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When feeling comes it isn’t really accidental. It is lawful, in process – but it isn’t under your control. It’s lawful and it’s available. Nobody can determine the result of the law of accident. Feeling is always available, but I have to be open to it. It depends on my state, that’s what prevents me from receiving what is available. I have mentioned before about looking through a frosty window at a railway yard. Not very romantic, but it was magical. It hinged on my state. When my state is low I don’t see the life, the light, nothing. I’m lost in my troubles all the time.”

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The condition of the preparation is totally different, and so the experience is different. You cannot remain in that condition and mix in life. As you cannot take the condition into life, so you cannot take the experience. It only comes in flashes. If you remained sitting for another half an hour, it would not maintain itself. But do I have some sort of awareness of the result, the influence upon me?”

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If I leave my room to go to the letter box, there are ages of the higher centres even in that short period. There are tens of thousands of flashes available to me. I go without any words. I wish not to disrupt that feeling, that balance. In that state, maybe worthwhile thought will commence moving, of itself. Then I have to go out, but that has taken place, that thought.”

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Patrick then asked about an observation he had made during the movements class that evening.

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First, Mr Adie asked Mrs Adie if she would like to comment, but she did not, so he spoke: “It was freedom from thought in a moment of balance. You were under different conditions, your attention was divided, and you forgot about the events of the day. I am not used to the kind of thought Gurdjieff’s movements need, and there is my possibility. Those moments of freedom can help me find how I must be placed inside myself so that the thinking brain can take its proper place: acting when needed, not interfering when not. This shows that the moving and instinctive centre together can perform the movements, provided they are allowed to. All our movements are habits: a great variety of habits. Everything is in habitual movement, not only externally but also internally.”

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You can’t do anything without movement. There may be a hundred different movements in getting up from the chair, getting a book, and sitting down again. We never think about our movements in ordinary life: what different kind of movements do we make when getting breakfast. So, which of these are we going to observe? If I say that I won’t hurry in any of my movements, I will fail. But what can I settle for? What can I accept so as not to hurry? If I am making breakfast perhaps I have one piece of toast not two, or I don’t cook breakfast. If you don’t try and think … if you could observe two or three movements that would be a substantial thing. If you’re doing repetitive work it gives you a chance – you can decide to take something small like getting the tools from your bag with your left hand, never the right.”

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Someone said that they’d painted the front door of the house with the left hand. When her husband came home he had to repaint it because it was a mess, plus she’d got paint all over the place. Not so intelligent: to have put their tongue in their left cheek while painting would have been be more sensible. It’s not very comfortable to do that, but you can decide to do it for three minutes. We have spent five minutes speaking about it now, but are we prepared to even sit and think for five minutes of practical ways to apply the ideas? We haven’t yet. It’s like thinking that it would be very nice to have a drink, but then never going and getting the bottle.”

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Take five minutes. Think of something specific and intelligent. Don’t hurt yourself, but a little bit of discomfort won’t be any harm.”

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Andrea said that she had tried to follow the movement of her hand while writing, but kept losing the impetus.

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You say you tried observing the movement of the hand while writing? What sort of movement was it? What do your movements express? Somebody competent? Self-confident? Nervous? Hesitation? Someone who couldn’t care less? If I wish to study, then I can observe. But if I don’t have that desire, then I can’t even follow. Why should I? What is the point?”

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And then I can go further: does the result correspond to the kind of writing that I need to do the job? I don’t aim to have the writing a copperplate writing. But it would be good if my writing was legible. Is my movement producing reasonable writing, without being unduly slow? Does it correspond to the task that I have? How do I move when I’m in a hurry? Hurry is inimical to my observation – I can’t observe properly if I am in a hurry. If I can see the nature of the movement, it will tell me something about the state inside. And then one begins to see the kind of dreams.”

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You find that the work goes better when you observe yourself? Yes. The problem you face is that your work doesn’t mean enough for you. A schoolboy given an algebraic sum, or something in a language he can’t understand, won’t even try if he can’t understand what it’s about. If it looks difficult, it’s much easier to look out of the window. Without some purpose, the idea of trying does not recommend itself to most people. But we apply ourselves to this because we want to find out.”

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And what is the alternative? If I do not wish to control my movements, what chance do I have? It is all connected. I move in accordance with dreams, I move in accordance with my total state. If I am in a good state, unhurried, I move in a totally different way. If I am late, or fearful, the movements are entirely different. I never think of trying to use that to obtain control. We want the quality of life which is possible when I have control.”

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© Joseph Azize, 11 . 2 . 2014