An In- Depth Look at the Emotional Center #4: Final Considerations

So, the emotional center suffers a continuous interaction with the intellectual center.  Most  times, what we label as emotions is a mere result of simple mental processes. For example: we fear thieves, because we consider we could be robbed, but not for the reason that the same robbers have once entered  our house.  For the reason that this is an illusion provoked by our mind, and not from a fact or a past experience, this can’t be considered as an emotion.

The mind’s function of recognizing or, as usually happens, of imagining a possible danger is useful, but we should also consider if such a situation is “possible” or “probable”… and there is a great difference. Indeed, the transforming of a possibility to suggestions capable of producing corresponding emotions in absence of an objective reality, represents an identification in an illusion. I fear that my girlfriend will cheat on me, even if I have a slight reason of fearing such a situation. This is the mechanism which demonstrates how our illusions are working.

The Intellectual function imagines an infinite series of possible situations, which are almost always negative, and secondly, a number of “I’s” react to these mental projections as though they were real. Briefly said: we create illusory emotions, paying attention to arbitrary considerations  which are not concrete facts.

This repetitive phenomenon makes our life very difficult to bear. If we have experienced a negative emotional situation, then we’ll keep all the sensations and memories of such experiences, and we’ll project them in an imaginary future through generating emotional states which will strongly influence every future emotional relationship.

This process is present in every field of our life. The emotional function is never free to express itself, there, we react and respond in a natural and unconditioned way to the existential stimulus: the intellectual influences on the emotional field are constant.

Such “wrong interaction” of the intellectual center with the emotional function, produces one of the most harmful feelings: the expectation. Indeed, we have expectations about all and everything; our intellectual function associates unstoppably,  every kind of experience and hope, projecting them in an imaginary space called future, and this future does not exist. The only reality is the present moment, but, through our memory, we live constantly in the past, and through a process of mechanical mental associations, we move from a past to a fictional future, creating every kind of expectation that can assume a fearful or hopeful aspect.

In any case, we are not connected with the present moment, the only real “space” in which our life can take place. So, we could say that, close to the problem of mechanicity, fragmentation of personality, there is also the problem of an absence of a real time, instead of which there’s a virtual and imaginary perception of a fictional time, namely, a constant identification with our past, and imaginative constructions of the future.

What are usually called emotions are not real experiences, but projections of our mind covered by emotional substance, and this is a really difficult thing to notice and, once realized, to accept.

The existence in which we live could surely be more beautiful than  we perceive it in an ordinary state of consciousness; our life is perceived as an illusory, but “real” hell, for the reason that nobody has given  us a right, constructive education, leaving us ignorant concerning life and ourselves. And this is really a sad thing: perceiving our existence as fearful and unsatisfying because of a “mere” lack of knowing.

Real and pure emotions, not harmed by the  interference of the intellect, represents a marvelous food for our being. Every new feeling should be observed with a curiosity and not with fear or judgment; and, these feelings, once free from the intellectual influences (positive/negative), could show us a totally new reality.

Physical and emotional suffering exists, and no one here tries to affirm that the human existence should be deprived from the experiences of pain. Indeed, even this pain is an experience. But, what we would like to state is that most of the suffering we experience is produced from ourselves through an inaccurate use of our mind. In the field of inner development, the emotional function is much too important  to not pay maximal attention on how it works, and how to make it work in a more correct way, but before understanding its function, it’s good to notice its so- called “malfunctions”.

What is of primary importance in an inner work, is to discern thoughts from emotions  and to be aware of the dreamlike mental activity (the imagination which constantly replaces reality). That is the reason why many ancient teachings taught the procedures necessary to settle oneself in the present moment, depriving, in this way, energy from  associative thoughts.  In a work for inner development, we learn how to be attentive and conscious of reality.

Making projections is not a wrong thing, on the contrary, it’s a way to accomplish further realizations. Daydreaming situations projects that which are impossible which we would never accomplish, such as identifying ourselves with the past or the future, which is a useless loss of time.

Perhaps, all these texts dedicated to emotions, could be revaluated in the following way: we continuously produce emotions based on our convictions, beliefs, imaginations, expectations, fears, and the imaginary world we produce which is almost exclusively negative. Through reviewing this process, we create the reality, we make it real.

With Love,


Previous posts concerning this argument:

An In- Depth Look at the Emotional Center #3

An In- Depth Look at the Emotional Center #2

An In- Depth Look at the Emotional Center #1


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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