The Characteristics of the Centers


17th century representation of the "third...

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In this post we’ll examine the characteristics of the four ordinary “lower” centers. These centers are peculiar to the integral human structure, so they are immaterial, but they have a “material” center of gravity, so can be located in the body. The impossibility of identifying them for physical analysis, requires the observation of them in an indirect way, through their functions manifested in  matter.

a)  Location of the Centers

Centers are not limited to a determined physical area. Each of them is manifested in the entire body, so when we speak about their location in the body, we intend a specific center of gravity. They do not have to be intended as an organic part of the body as they belong to the Essence, which is not material, but uses matter as a mean for experimentation.

So, the location of the centers are the following: intellectual center- brain; emotional center-chest and solar plexus; motoric and instinctive centers- lower part of the back, specifically, the  spinal cord.

The location of the centers is not very relevant when concerned with the observation of their functions, but it’s important when we use specific techniques of concentration in order to move our consciousness onto the areas of “gravity” of a determined center, so that we can improve the interaction of specific moments, or to compensate for some eventual loss of a center.

What is also very important to understand, for those who have some knowledge about the eastern occult and subtle human anatomy, is that these centers are not the so- called chakras, nor have anything to do with them. Maybe we’ll speak about this subtle anatomy on a future post.

 

b)   Speed of the Centers

In ordinary language, we usually speak about the fast or slow reaction  and comprehension of a person, and in some way we are speaking of a concrete reality. Every center has a specific “speed of action”, dictated by the rhythm through which particular functions are expressed. This is not a mere intellectual curiosity, but it’s a relevant fact that is really practical for the improvement of our daily actions.

The slowest center is the intellectual; the motor and instinctive centers are faster than the first, and the emotional is the fastest of the four centers.  Better said, it could be evidently faster in a state of conscious awakening, but in the ordinary state of consciousness, this center’s speed is quite similar to the motoric instinctive centers.

Experiencing the different speeds of the centers is a very simple thing. Just try to separate mentally, a gesture performed “instinctually”, or a sequence of rapid movements expressed through the motoric center, and you will notice that our mind is much too slow. Indeed, we lose an infinity of particulars which we can recover only through slow -motion mental images.

It’s a common thing that in the martial arts or dance, an apprentice asks the teacher to repeat slowly , the same movements more times in order to “memorize” them. The intellectual center is definitively slower than the motoric.

A similar thing occurs with the instinctive and motoric centers when they experience an emotional reaction: we are surprised by an excess of fear or astonishment observing our body react with an embarrassing delay. Indeed, the sensation of paralysis we experience in such cases is a sort of shock which wakes us up for a moment, accelerating the work of the emotional center.

Our subjective impression is that we have been blocked physically, but in reality, this experience has induced in us, a moment of consciousness in which we notice the speed of the emotional center with respect to the other centers, which, in comparison, seem motionless.

There’s an exponential relation between the speed of each center: the emotional center is 30,000 times faster than the instinctive and motor center; these, in turn are 30,000 times faster than the intellectual center. This means that the emotional center is 60,000 times faster than the  intellectual, and this is the reason why an intellectual analysis cannot precede an emotional reaction.

This means that every center has its subjective time, different from each other, and this is the reason of why, depending on the dominant gravity on which our attention is focused, that we experience a different time perception. This implies the fact that we achieve the control of our subjective time (time expansion or contraction) in the equal measure that we achieve the control of the centers and their functions. So, the applications of such a skill in our daily lives are substantial.

c)   The dualsim of the Centers

Every center works through  binary mechanics, namely each of them is composed, in some way, from complementary and opposite polarities. Such oppositions do not contemplate a theoretical field, but its results are extremely relevant in life.

1.  The dualism of the intellectual center

The intellectual centre expresses its dualism through affirmation and negation. Mind analyzes the object of its observation and, depending on the degree of consciousness of the observer, makes a decision from which flows a consequential action. Some of the observations will be objective, and the larger part of the action will be objective and wise. Mechanicity and conditionings of the ordinary mind allow the precarious possibility of producing balanced and positive effects as a result of personal choices.

When it happens that the opposites of this center don’t “win the day” with each other because the external mechanical influences are equal, or because the individual doesn’t recognize any precise sign which could allow him  to make a decision, he falls into a  situation of hesitation.

In some eastern concepts, especially Taoism and Zen, there has  developed the concept of “non- action” in response to the loss of objectivity and consequently, the  mind’s impossibility of making wise choices: waiting has represented philosophically making distance from subjectivity of the dual perceptions of the intellectual center.

2.  The dualism of the instinctive center

This center expresses its duality through instinctive acceptance and rejection. For example, we ingest a toxic substance, and the body rejects it immediately.

Through the physical senses we experience this duality through the dichotomy, pleasant- unpleasant: all which causes pleasance to our senses attracts us, and which causes unpleasance, to get away.

This behaviour is present in  animals who live in their habitat, but in the human being, is almost totally confused with sensorial- emotional conditionings. Just to make an example: when speaking of food, we are attracted or pushed away from foods which we consider “good” or “not good”, and not from what our our instinctive center recognizes as benefic or harmful. This is a case of the confusion of work of the centres.

If, as a child, we had associated a food with a positive, loving and satisfying emotional moment, the memory of the emotional center will continue to take the job of the instinctive center, pushing us to desire that kind of food, associated to positive emotions, independently if it is healthy or not for the organism.

The instinctive center reacts more often to  life stimulus than what we would think, opposing resistance to what could be dangerous. But, we usually don’t pay attention to that. This brings the instinctive center to become inhibited, so uncapable of expressing with determination, to warn us in a “direct, determined way”.

To regain the capacity of “hearing” the signals of our instinctive center is very important.

3.  The dualism of th motoric center

The dualism of this function is expressed prevalently in motion and rest. It’s a very simple thing to be understood, but the natural function of the motoric center is constantly disturbed by the other centers which, in their functional disorder, deny the maximal  use of the energies while working or resting.

Especially, the intellectual and emotional centers are almost never inactive, and they constantly disturb the work of the motoric center, producing several dysfunctions of medium or major intensity which gradually produce imbalances of the entire physical structure.

That is the reason why it is very important to gain the capacity of controlling the work of the centers through specific techniques.

The possibility of a good and deep rest during  sleep and mantaining ourselves relaxed during  daily activities, influences enormously (and positively) the different functions. The success or failure of every action depends on the amount of energy available in our centers, so dependent on our capacity of managing them consciously and in a correct way.

With Love,

Andrea

EGO SUM QUI SUM (I Am who I Am)

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About mr Sarmoung

Andrea Dandolo je pisac i istražitelj razvoja svijesti i duhovnosti uključen u razotkrivanje drevnih učenja s ciljem olakšavanja unutarnjeg razvoja ljudskih bića. Jedan od načina kojima se time bavi je i kroz blog koji je preveden na engleski, španjolski i od nedavno hrvatski. Od rane mladosti je u svijetu duhovnosti i rada na sebi sudjelujući u radu grupa koje potječu direktno od Gurdjieffa, tj koje su bile vođene od strane samog Gurdjieffa U skladu sa drevnim znanjima, naglašava razvoj svjesnosti kao primarno sredstvo za psihološku transformaciju i duhovnu osvještenost individualaca. Karakteristike sistema koji predlaže su jednostavan jezik i moderni prijevod drevnih učenja kao i njihove praktične primjene u svakodnevnome životu. Njegov blog čitaju ljudi iz svih krajeva svijeta. Samorazvoj je ne religiozni i ne dogmatski put; sastoji se primarno od naprednog dostizanja viših stanja svijesti, p prisustva i konačno od ostvarivanja svoje prave intimne prirode, koja je poznata u mnogim tradicijama pod imenima poput esencija, duša, biće. Kroz takav razvoj individualna osoba ulazi u nove dimenzije svijesti koje mu omogućuju da vidi stvarnost sakrivenu iza iluzija. To mu omogućuje kreiranje osobnosti neovisne i otporne na vanjske situacije i vanjska uvjetovanja. Posljedice takvog razvoja su oštra inteligencija, izvanredni kreativni kapaciteti, ravnoteža i smirenost u svakoj situaciji i stabilno stanje višeg stanja svijesti koje je poznato u drevnim tradicijama pod nazivom “buđenje”.
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One Response to The Characteristics of the Centers

  1. Pingback: Ego Sum = I Am « Psychetymology

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