School Talk 50 - From Chaos to Order
(Using descriptive adjectives)
(Aims and Goals)
(everyone is a unique individual)
[brackets for clarification]
(audience participation in parenthesis)
[Definition of Chaos from the dictionary:
State of utter confusion or disorder
A total lack of organization or order]
We're going to talk today on the subject of "from chaos to order." Basically I think most people know about chaos. I'm sure Jonvieve does because I know where she works: and I also know that she one time worked for another man. So I would guarantee that Miss Jonvieve knows very much about chaos. I'm not sure she knows much about order from the places she's been around, but she can certainly try.
So I'm going to talk first about how chaos comes into being. The four dual basic urges is the urge to always have pleasure and comfort and never have pain-always have lots of attention and never be ignored-always have approval and never never have any disapproval and to always be deeply appreciated and never be taken for granted or to feel inferior. So those are the four dual basic urges which we all have been blessed with since early childhood.
The four dual basic urges give birth to the not "I's"--the not "I's" which says it's important to have my way right now and it's important to have somebody be to blame when things don't go right. It's important to stick up for my rights. It's important to please everybody without any effort. It's important to believe and do as you're told by all of your authorities--and they may change by the hour. And it's important to improve yourself-so the not "I's" make about everything important. It's very important to have my way right now-no matter what it is. It's important to stick up for my rights-I must be on the defensive at all times and etc. So it's always worthwhile to not listen and act on what all the not "I's" are saying because they make everything important.
Now whenever anything is made important-we make anything important-we become anxious immediately. I don't know anything important. Maybe you know a lot of important things, but I don't know of anything that's important. I don't know any person that is important. The world got along fine before any of us were born; and I bet if we left today, it'd still keep on whirling around just as nicely as you please. I don't think anyone would notice the absence. I would, but maybe I wouldn't notice it either. But at any rate I don't see anything important. I see a lot of interesting things. I see a lot of interesting people, and I see a lot of interesting processes going on in the world; but I've never seen an important person or an important thing because if it wasn't there, everything would get along nicely-so everything get's along all right.
But when we make things important, we create conflict within ourselves. I make it important for something to go away or I make it important for something to be-right away. Is that right? I want "it" to go away if I don't like it. I want for "it" to go-right now--not tomorrow or next week. Now, of course, whatever comes, no matter whether you like it or don't like it, it's gonna pass. We do know that. In fact we can say about almost any event that comes along-it came to pass. It's really about the only thing that's guaranteed-it's going to pass. So there's no use getting all in an uproar about "it" because "it's" going to be gone very soon. Even the film finally get's finished.
Had many calls on this latest film here. It had more important things happen to it along the way including being in backwards the other day.
(You got involved in it.)
Oh, I got involved in it. So making things important creates conflict within the person. Now when we're in conflict, we want it to be something other than it is, or we resist it even being there, or we struggle with it. Now struggle, conflict and resistance is a mental process regardless of how much physical effort we put on it-usually very little. But the conflict, struggle and resistance from inside is what is called misery. Now pain is a simple thing. You have a pain-we can all tolerate a pain here and there; but now misery is deadly, and misery is how great a degree do we put on conflict, struggle and resistance. We resist about everything being like it is. You can say something to somebody and they immediately go on the defensive. They're resisting the possibility that you didn't understand them or something-whatever the case may be. We all know about conflict, struggle and resistance and all of that comes from making things important.
Now conflict is chaos. Your mind is in a chaotic state if you're in a state of conflict of struggling with "what is" or your resisting "what is." The mind is in chaos. Now chaos is called disorder. You could walk into a house and say there is a lot of chaos, or you could say there is a lot of order in there, is that right? I've been in a lot of them where you could hardly find a chair to sit in because there was things piled in all of them from one place to another. Not that that's good or bad or indifferent, but it is disorder.
Disorder is dis-ease. Now we don't consider disease just things that the physical body comes up with, but that is a disorder too. Even the medical terminology says you have a stomach disorder or you have a liver disorder, or you have a skin disorder or whatever. Things are not in order. That's not technical language, but the laymen through the ages has used "folk noise" as to what's going on, so they said it was a stomach disorder; so finally, even the physicians used it. Disorder is disease. Now disease can be physical-it can be mental-it can be emotional-or it can be economical, or it can be all four of those. Most of us have experienced all four of them I imagine. Have you had economic disorder? I've had economic disorders. Have you had economic disorders Richard? They're about as unpleasant as physical ones, aren't they? Mental ones are the ones you feel falsely wonderful with. You feel you're very important, and you believe it. That's quite a disorder to have-an emotional disorder. They're all the same because people have their emotional fits.
Disease is disintegration. It means you're falling apart-you're disintegrating economically-you're disintegrating physically--you're disintegrating mentally-you can be disintegrating emotionally, but usually it's a combination thereof is going on at all times. I don't think in all the years I've worked that I've seen a person with only one type of disorder at a time--there are usually at least two. Richard has that been your experience? You've had two or more. Frequently I see all four in the same person-generally speaking that's the case. Disintegration leads to death, and death is dissolution. So that's the whole thing that goes on, and it all starts with having--as one's purpose--to have the four dual basic urges meaning to gain and escape disturbance.
Now we are not saying that because we're not struggling for the four dual basic urges that we are a masochist and we sit down and enjoy pain, or that we are freely working at being disapproved of, or ignored or anything of the sort. We're saying that happens when we make those important. Now I think it's of interest to see how nice I can feel all the time physically-how much comfort I can have, and how much pleasure I can have-that's kind of interesting. It's interesting to see if I can have attention without making an ass out of myself.
You know I don't have to wear peculiar clothes and put on orange robes and wear beans around my neck and sandals in order to get attention. That's the reason those people get attention. But I don't have to do that. I don't have to wear a turban. Now I think if I went to some part of the world where everybody else wore turbans, I'd try to get me one because I don't like to stand out like a sore thumb anywhere.
I could wear a derby hat up and down the streets of Scottsdale and probably get a wee bit of attention. Do you think so Jeff?
Do you think you'd get a little if you wore a derby and a cut-away coat or a black cape? We would get some attention.
But to say that we are no longer making the four dual basic urges our basic purpose, or that we are making them unimportant doesn't mean that I'm going to be a hermit or an anchorite or sit under a shade tree and rot--nothing of the sort. I'm going on and do about everything I do anyway, except that mentally I'm not making it important that any of those things occur. Now I'm going to have a certain amount of attention every day whether I want it or not. I'm going to have a certain amount of approval; no doubt, I'm going to have a certain amount of disapproval from somebody because somebody won't like the way I part my hair or because I wear whiskers or because I didn't have a coat and tie on today or whatever the case may be. But a few people seem to like me, and I seem to get enough attention. The phone rings all day, so I get along all right. You don't have to go making it important.
So then it would appear that possibly our efforts could be directed along the line of going from chaos to order-recognizing that most of us live in a certain amount of chaos, is that right Jonvieve? Been there so long you almost accept it as natural, is that right?
Well, we've looked at it and we see that it's there in most of the people in the world-not all the time. Some days it's pretty nice, believe it or not. Even the most miserable people I know have a nice day every now and then. I have one young man who comes in here and says, "Well, I'm always miserable, it's just a matter of the degree; and today it's not too bad." "I'm just miserable today." "Now yesterday I was extremely miserable and tomorrow it looks like I'm going to be in a terrible state.". So even he varies in his misery. How much do you want?
So to go beyond disorder up to order, or from chaos to order, there must be a real teaching-not just a teaching. You can get teaching in every kindergarten, every grade school, every high school and everywhere else. You can read any magazine. It has all kinds of information in it--none of which has anything wrong with it--but they are not the kind that will get you from chaos to order.
Definition of Consciousness
A real teaching creates order from disorder by awakening a conscious, objective awareness. Now those are adjectives--conscious means you know what your doing and you're doing it at the time. It is objective, which means you see everything without relating it to "self" and without judging it as "good or bad" or "right or wrong" according to your taste-all these opposite adjectives like right, wrong, good, bad, pretty and ugly are all subjective and are judgments. They are all based on my subjective feeling. It's the feeling it gives "me"-has nothing to do with the person, thing or event.
Describing instead of opinion
I'm not telling you anything about a person if I said, "I saw a very beautiful lady at noon today". I haven't told you a thing in the world about the lady. I've told you that I met some lady that appealed to my taste. So I've told you that my taste has been approved of, but that's all I've told you. If I said, "I met a very handsome man."-you haven't the foggiest idea of what he looks like-you don't know whether he's 5' 4" or whether he's 6' 7" or whether he's dark or whether he's blond; and you don't know whether he's skinny or round or whatever the case. You don't know that, you only know that I said I saw a man who appealed to my sense of taste--that's all.
So all adjectives that are non-descriptive, to me, are non-adjectives. They're not objective, and they can't be objective because they only relate to how I feel about the thing.
Now there's a whole other set of adjectives which describe things and people. So I can say the lady was blond and she was 5' 4". She had an oval face, and she was dressed in short shorts and a halter. Now you can kind of get a little bit of a picture there, is that right? I'm making something that even the police could go look for and maybe find her. But if I said I saw a pretty girl and she got run over by a car up there a while ago, who's the police going to go look for? Maybe she ran over some guy and left him in the street and she ran-but she's pretty. The police wouldn't know which way to look would they? And she was driving a pretty car too. It was going real fast. So I've told you absolutely nothing, I've only told you some subjective things.
So a teaching to be worthwhile has to take us to the point of being objective, not subjective because all subjective material is only relating my feelings, and my feelings are not very valuable to you, is that right? You can't handle that. So an objective point of awareness has to arise in all of this disorder that we rattle about in. It has to be objective, and it's got to be conscious, and it's got to be aware. There's no other place to start. So you are not going out here and get out of all this chaos by all the other statements. [examples of statements] Now I know some people who say, "Well, you've got to be positive at all times." But if I'm positive, I'm already saying there is negative. What is positive? It only again agrees with my taste-and negative would not agree to my taste. The very thing that may appeal to my taste may not appeal to your taste, is that right and vice versa,
I have a dear friend who lives on a lake. When a storm comes up and the waves start chopping, he runs gets his little tiny sailboat and oars all over the lake. Sometimes the waves turn the little boat over, and he's having a ball. It would scare the hell out of me. I wouldn't want to go out there in that mess. But he's just waiting for that to happen. Man he's having a ball.. Now that's what he likes-it appeals to his taste, but it doesn't appeal to mine. So I would have to say what a mess to be out in that little boat, and he thinks "what fun". So there is the subjective area. Now I can be objective and just describe it. He's got an 8 foot sailboat and he goes out in the lake when a storm is blowing and there's four foot high waves; and this gentleman I've been referring to expresses great joy. I don't know whether he's having it, but he says he does. He's laughing and having fun out there.
So now you can be descriptive, and you don't have to say you like it or you don't like it. Now are you being negative or positive when you describe something-you're just describing it.
Now a 5' 4" girl with blond hair and blue eyes was driving a Ford Thunderbird--about 1985 model--ran over a man up here in the street at the corner of 5th Avenue and Scottsdale Road. Now I've given a little description, is that right? But I haven't told you how horrible it was, how bad it was, how terrible the man was or what a jerk she was. So now have I been positive or negative-no, just describing. Now can we all take on description for a while if we'd like to create a real order out of chaos. We start with first being purely objective. Now objective adjectives are not in the forms of opposites.
Adam and Eve and the tree of the knowledge of good and evil
We have a very old story that said mankind started off as a wonderful state of being in a delightful garden and everything was just "hunky-dory," and it says they fell. The reason they fell from that state into chaotic condition was because they chose to eat from the tree called the tree of the knowledge of good and evil. In other words, they started fiddling with opposites which was purely subjective and no longer were they objective.
So mankind has been continuing that for as many ages as we have been able to read about; and consequently, they have the chaos still going on. It can come to an end anytime, for any individual, when you say that you're no longer going to be subjective about anything by comparing it to an ideal of the four dual basic urges. You can look at things as they are, describe them as they are with descriptive terms. You can drop words that imply-that things are not good because my taste is obviously the epitome for everything-and I think my taste "should be" the standard. If you get a different one, you're a mess. So the point of awareness gives birth to a real I, not a bunch of not "I's"--it gives birth to a real I.
The real I creates a conscious frame of awareness, and a conscious frame of reference that is purely objective. It has nothing to do with how I feel about it--whether I like it or don't like it.
A conscious frame of reference creates a new purpose. You can't have a new purpose just because you think it sounds good. You can't jump up in the middle of chaos and try to start a purpose. Now people try that all the time, and it doesn't work. You have to get a little objective before you can even have a new purpose because otherwise the old four dual basic urges are going to be the purpose-you just found a new way to try to gain and escape.
There is a thing up there on the wall that says: "You can't use a new method in order to gain the old purpose." You can't call that a new purpose because it's not. A new purpose creates order, and order is health-physical, mental, emotional and economical. It has to be order or it doesn't work. Is that right, Richard? It doesn't make any difference whether you're talking about financial arrangements or anything else.
I have a very dear friend who is always involved in at least nine or ten different projects. He's been involved in the same nine projects for the last fifteen to twenty years because he never spends enough time on any one of those projects to get it off the ground. Now any one of them may be all right, I don't know, but they're all still projects to be pursued.
Did you ever get caught in things like that Richard? You know, I think if I can do one, I can do twenty. But they do require a little concentration-a little staying with one project in order to make it work. If you're just running a restaurant, why it works pretty good. If you're running restaurants and sixteen other things, the restaurant is going to suffer a wee bit, and so is the other fifteen things.
Health is integration. Now we said by definition that health is physical, mental, emotional and economic. Now with any one of them not being fairly well off, you're getting by; but you're not very healthy-and it's not integration.
Integration is living, and living is passing from death to life. Life is evolution. It's going to be evolving to a higher form at all times. It's not something that's static and stays put in one place. It is something that continues on indefinitely. You're evolving as long as you are staying with a purpose, a consciously chosen purpose that comes from a conscious objective awareness. More and more of the not "I's" get weaker and weaker. because they're not being fed. They thrive on human misery. If they can get you in a good state of conflict, the not "I's" gain twenty pounds that week. I've seen sometimes when they've gained as much as 10 pounds in less than an afternoon. All you got to do is get a good conflict going on, a good fear, a good anxiety, a good mess going on and they take off (in no uncertain terms) in order to really be expressing the whole bit of conflict, struggle and resistance.
Now all of us know lots of people. Most of us know people who are troubled. You can observe them. Some people let it all hang out and you can see they're very troubled people. Some cover up their troubled inner feelings with a mask of some sort-you all know those too. They giggle or they go party, or they do something to cover it up. Some keep their troubled feelings out of sight by the constant effort to be entertained or to be entertaining-preferably to be entertained. Now they're distracted by either entertainment or some few do it by working all the time. That's one way to cover it up. If you really stay busy, busy, busy, busy, busy, you can kind of cover up the troubled state a wee bit--but all of it shows out before very long.
And this troubled state arises from having their ideal. Now people express their ideal in many different ways, but the ideal is always some aspect, more or less, of the four dual basic urges. I have some people who call me up and tell me that they're just miserable because they don't have the proper companion or have none at all. Usually the ones that holler the loudest are the ones that don't have any companion; and then when they get one, they got the wrong one. It didn't work out right in one way or another. They got this kind of a problem. The companion does this or the companion does that, and they do the other.
Now you may have an ideal set about anything. We'll take the companion for instance. We got an ideal for a companion. Now first it's very difficult to find one that remotely fits our ideal to start with. But if you did finally decide upon one-in less that a few hours, you'd begin to see they don't fit the ideal exactly. Now if we have an ideal, there's nothing "right" in our world.
I decided one time to roll a beautiful statue of a woman up in front of some people and say, "Now all the girls in the house come up and stand in front of this beautiful statue and we're going to see if there is any of you beautiful." Some ladies bulged over the statue; so obviously, they had flaws of addition. Some ladies bodies didn't fill out to the statue all the way, so they had flaws of omission. And there was some ladies that were taller than the statue and some that were shorter and some that were rounder in some places and some that were thinner in places; so obviously nobody was beautiful--but the statue, we say, is.
Now if any of you gentlemen were going out for an evening and wanted to have a companion to have dinner with you and sit and shoot the breeze, who do you want to take………….the statue or one of the girls-tell me? Anyone? The statue just sits there. So you can begin to see that all ideals are static--they don't change--they don't move--they don't do anything-you're just stuck with that. With the living being, there is no two alike--and none of them fits any of these ideals that comes up here. There's going to be changes in real living beings. They're changing every moment, huh? And that's what it is that you would like.
So you can see that an ideal is the biggest fallacy that we ever had. That it is an illusion that doesn't even exist. It's only a picture in our mind; and it stays there static and makes everything we see and experience have flaws. Everything we look at has a flaw whether it's our business, our financial status, our appearance, or somebody else's appearance. It doesn't matter what you look at; if you compare it to an ideal, it has a flaw in it, is that right? And when it has flaws, then it needs to be fixed. And you are, of course, not having your way because things are not where they "ought to be."
So we are in conflict with a continuous situation between "what is" and "what ought to be." Now the "what ought to be" is an illusion. It doesn't really exist in all reality--it's an illusion. But we compare reality to an illusion. The illusion in our minds is to the disadvantage of reality, life, living, being a real person or responding to real situations.
Real situations you can always deal with, even if it's to get up and walk away from them. The static ideal you carry with you in your head. It goes on and on, and so everywhere you look, everything has a flaw in it, huh?--every person, every situation, every event. Everything has a flaw; and then, of course, everybody's working to get things like they "ought to be," which seems to be the difficulty in setting up a goal.
Aims and Goals
The goal is very apt to be an ideal. Now if we set up an aim--that's the direction I'm going. I'm heading in that direction. I got my feet on the ground, and I'm headed south, we'll say. That's the way I'm going, and this is the situation that I'm working towards. In this type of thing, we get along much better with an aim rather than if we have a set goal, because the goal says I will be happy when I get it. If you're just aiming and going, you're going to be happy while you're getting it, whatever it may be-you can feel happy while you are traveling. I'd rather be happy while I'm traveling then wait to get happy when I get to the destination, that right? I like traveling real well, so I don't always want to have to wait until I get there.
Now how many times have we all said sometime or other, "I'll sure be happy when?" We set up a little situation out there. I'll be happy when I have a million dollars in the bank. I'll be happy when I'm happily married. I'll be happy when the kids are all grown up and gone from home-but they come back, don't they Marie. It doesn't do any good. So all these things, I'll be happy when, is an agreement we have made with ourselves to put off any good feelings except a certain degree of misery until some ideal situation should occur; and then, of course, if the ideal situation should even go by, it only came to pass away right quick. And really--if you stop to look at it--more than likely most of the situations today are far better than any ideal you could have ever dreamed up. How about that? Think you could have dreamed up an ideal that was better than anything that you have. I don't think so.
It kind of works out usually that when we're complaining and grumping the loudest, that down the line somewhere things come and show up that, "Man it's good that I was in this situation-I got this and I got this, and I got this that I would never gotten somewhere else." So we can see we can start today to drop all ideals of "what ought to be," "what should be," "How you should be." We can drop the "ought to be's" for self and others. You don't have to have all these "shoulds" for other people, for other things or for other events-you can drop the "should be's" for yourself also.
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………..that if nobody would "should" on her, she wouldn't "should on anybody else. So it might be that if we can put all these "shoulds" and "ought to's" and everything off to the side. I don't have anything that I "should" do and you "should" do and you "ought to do" and you "ought to have" and so forth. We could just leave all that off, and say, "Well, I'm going in the direction of so and so,"
I have two or three little directions (aims) that I have, and they all go to the same place over there--but they got different names. I want to be what to me is a good guest, and that's fairly easy to achieve. You practice simple good manners. You don't even have to read "Miss Manners" in the newspaper if you don't want to. Simple good manners will get you along pretty good. I like to be of service to people who are looking for a way out of chaos-it's the same difference. It's just another way of saying the same thing, huh? And I'd like to be living, and you can't live while you're struggling and in conflict and resistance. If you're not in a conflict, a struggle, or a resistance, you're getting along pretty good, ok?
So it would be fairly simple if one took it upon one's self to say, "I'm going to drop the whole four dual basic urges as my purpose." I'm going to find something else to do. I'm going to start communicating with other people with descriptive words rather than judgment words-that is other than saying my taste is the epitome of correctness for the world, and if it doesn't fit my taste, it's a royal mess, ok? So we could leave that off. You might be surprised how many people that you had a tendency to lock horns with, seem to change when you use descriptive terms. In other words, when you use descriptive terms, there's very little for people to contend about. Huh?
Now if I said you have on a beautiful dress, somebody may say "No way." Huh? But if I said you have on a purple dress made out of crinkle cloth and it looks like you're enjoying wearing it, not very many people argue about it. It kind of fits that.
Another person says your hair is long. That really doesn't mean anything, but if I said "Your hair hangs three inches below the nape of your neck." You can kind of get a glimpse of it, ok? We could say that a painting is beautiful, but I can look at it and ask what does it mean? I say it's a ballerina painted on gold leaves putting on a shoe and evidently her toe was hurting. Nobody will contend with you very much there. They don't contend. If I say this is a pretty desk, somebody says yuck; but if I said it was a chipboard desk with a fine little film of violet over the chipboard--there it is-that's it-description.
Now if we could all talk in descriptions instead of judgments, you really would have very little things to be upset or contend over, and it's surprising how few people will go on the defensive around you.
Now if you make judgments on them, practically all of them start on the defensive, is that about right, huh? That's about it. They all go on the defensive in some degree. If you're using non-descriptive adjectives, it will bring it about defensiveness.
So let's say that this takes a very small amount of consideration. It takes a little conscious awareness-conscious, objective awareness. Now this is what teaching material is all about. We can cease doing these things which result in chaos, struggle, conflict, resistance, and that we take on that way of existence which leads to order in everything thereabouts.
Order is what life does. If you go out and look at an inorganic world, it is chaos-a bunch of sand here, bunch of rock here, and something else over here. But life always takes all those scattered elements and puts them in order and makes a form out of them. Those forms usually turn out looking comfortable to you because they're natural-they belong there. If you're in the desert, you see one bunch of forms. If you're in the midwest, you see another bunch. If you're in the mountain area, you see another bunch of forms, but they all seem to belong there. Grass belongs out on the plains and all the chaparral belongs in the desert, and the big fir trees belong up in the mountains, and so forth. So it all seems to go into order. So life is an ordering process unless it is perverted.
Only the humans seem to pervert it by deciding that they know what "ought to be." "I know what's right." "I know what's wrong."
Tree of the knowledge of Good and Evil
That great mythical story of the garden of Eden was about the little talking snake that came along and said to Eve, "If you'll eat of that tree, you'll be as Gods-you'll know good from evil." Eve thought that sounded like something wonderful. She nibbled on that thing and sure enough, she knew good from evil. She knew right from wrong. She could see what was wrong with everything. So instead of living in a place where everything was wonderful-if you don't see anything wrong with anything, it's perfect, isn't it. So instead of being a place where everything is wonderful, she lived in a place where everything was shoddy, flawed, bad. Now they had to struggle-it said by the sweat of their brow, they had to struggle. So now you got to sweat and struggle to get it where it "ought to be" and they've never gotten it in all these millions of years since. We still haven't gotten it straight.
Maybe if we could look at it and see that we had what is called a tremendous practical joke played on us. You know what a practical joke is? That's when somebody gets hurt and the rest of us get to laugh about it. The other guy gets hurt.
You know the first practical joke played on me was to go on a snipe hunt. Down next to the creeks and the river they had cane brakes. They had acres and acres covered with bamboo-type stuff they called cane brakes. So there were always little runways where all the coons and cats and everything ran through there. So some of these guys told me about how they catch snipe. Well, they took me down there and told me to stand real still and hold this sack over one of these little paths. They were going out and run the snipe down and as soon as they run in the sack, I was to shut it and bring them in. Then we'd have a great snipe feast the next day.
So I stayed down there until 3:00 a.m. while they were at home sleeping. That was a practical joke leaving me down to hold the sack in the cane break in the middle of the night where there was all kinds of weird sounds. It got pretty cold--it got pretty wet-and nothing came. It was a difficult to head in the right direction because they said I shouldn't have any light down there because if I did, that would scare the snipe off. So I held the sack until 3:00 am. And that's where the saying comes from-you're left holding the bag. Well, I know what that means-very well. I've been left holding the bag in more ways than one through the years. So you're definitely left holding the bag when you're going to try to get everything to be ideal.
So let's drop all the ideals and drop the illusions. I was recently accused of disillusioning somebody. I consider it a compliment. I think everybody else thinks I'm crude because I disillusion people. And I will tell you as one way of being disillusioned-that there are no ideals. It's only a fantasy in somebody's mind.
Now I said today we were going to have some conversation. I think I've monopolized the conversation long enough, so now let's start in and have some comments, some discussions and some challenges and what-have-you Who's got a word. Miss Jonvieve?
[From this point forward, the questions are inaudible; therefore, only Dr. Bob's response is transcribed]
A new purpose self-chosen from conscious awareness. Well, we said it had to build a conscious point of awareness that's built into chaos, and it gets to the point one day where it can kick the four dual basic urges off-right quick. When you see something is a fallacy, you don't have too much trouble with it.
Let's say in math sometime when you were a little kid, you got it in your head that two plus two was five, ok? Now one day you got it straight. Now how long did it take you to quit adding two and two as five-zap, like that, right? It can happen that fast when you see something as what it is, an illusion or a fallacy.
Now anybody who stops and takes just a few minutes to consider--you can call that consider, meditation or whatever you want to call it. It only takes a few seconds for you to see that there is no way that you are going to live on planet earth and always have pleasure and comfort and attention and approval and none of the other side, is that right?
So then why have it as a purpose. All of us have it as a purpose, but unconsciously. So the minutes you're conscious of what's going on , you see the fallacy of that one, and you drop it. You say I better have some chosen purpose because without some chosen purpose, you're not going to do anything. That's when you sit under a tree and hope the sun doesn't burn you or whatever the case may be. That's when chaos comes along.
So what we're talking about is to have a consciously chosen purpose after you see the unconscious purpose of the four dual basic urges doesn't work which we can see very quickly. I think anybody can see that there's no way we're going to have the four dual basic urges in its entirety-once you look at it! Without looking at it, you're going to be struggling with it unconsciously all your life. When you look at it-you've been working at it day in and day out, day in and day out, all of your life trying to either gain or escape or both-and you're fighting this and fighting that, and constantly in conflict, struggle and resistance.
So you would see that that is an unworkable purpose.
Now adaptation is the rule on planet earth. You are going to adapt to all sorts of things. You can lay out in the sun and you get brown because you adapt to it. If you work real hard with your bare hands, you get calluses and adapt there. It's not a disorder. If you stay in a state of chaos, you're going to get sick. The body's in a state of disorder, and that's called illness, and so forth. It has a lot of names, but it is still just disorder. So once you look at something and really see it, you can't keep on doing that.
If you hit your finger with a hammer and it hurts; you don't say, "Well, I can't quit until somebody tears the hammer from my hand." Damn it. Is that correct? I smashed my thumb nail, and I know what it's like. I don't do it anymore because it hurts. Now I still got a hammer over there, but I don't say, "Well, I can't quit it until somebody tears this hammer out of my hand."
It's like people frequently say to me, "Well, I can't make the not "I's" go away." Now you can't make them go away, but you don't have to let them use you anymore--anymore than I have to keep on beating my thumb with that hammer. If I find something hurts-now I find it hurts to be in a state of chaos. Is that right? It hurts physically-it hurts mentally-it hurts emotionally, and it hurts economically-so dearly economically it will hurt, huh? Our moods and the way we get along does determine a lot of how much coin we have to spend and take around with us, you know. You can get carried away and go after all kinds of "will of the wisp" and spend the last nickel you got, is that right, Richard? You can chase a "will of the wisp" all over the hillside. Man, that ain't no trouble at all. But once you see it, you don't have to keep on chasing that "will of the wisp."
I've lived in the desert long enough to have seen a number of mirages. I don't pursue them. I know they'll go away as soon as I'm around the next curve. They disappear, huh?
I was way up in the northern part of Alberta one time, north of Edmunton a ways; and I was driving along in the morning and I looked up in the sky and there was a whole little town, a green elevator and everything hanging up there upside down-plain as if it was sitting on this desk. You see those sorts of things up there?
Well, I hadn't been drinking or any other kind of stuff. This was the way the light was hooked up there against a cloud or something. I've seen lakes out in the middle of the desert in New Mexico and so forth, have you? Probably. You don't go over there hoping you'll go wading, do you? Why? You know that it's an illusion. It's a mirage. It's a "fake" out there. It's a trick of sunlight and water and vapor and all sorts of good stuff. So whatever it is, I don't have to have a technical knowledge-I just know it's there. I'm not going to run for it.
So once you see that something is not workable, there is no way you have to keep on. Now with people I'll tell them the not "I's" are creating chaos and they say, "Well, I can't make them go away, but you make them go away." I can't make them go away. I can only see their fallacy and so what, they don't bother me. They're totally around. Sure, I know there is something always coming along saying "this is going to go to Hades with it's back broke" and "this is terrible" and "I can't stand this" and "what's a nice kid like me doing here with this bunch of weirdoes", and so forth and so on, ok? But that's just not "I's" talking. It doesn't have anything to do with anything.
So once I recognize something, I am consciously aware of it. I certainly don't have to be controlled by it any longer is that right? No way do you have to be controlled by it.
One time I had an injury from being in the right place at the wrong time or vice versa, and I had very peculiar sensations in my hands for a while. But after one trip of it, I saw those were physical hallucinations, so I didn't do anything about them anymore. Why should you? They're there, but it's not there. It felt like all kinds of horrible things were crawling on my skin and the back of my hands and biting and all sorts of things. So the first swat out, you look and there's nothing there. So pretty soon, you don't bother to swat bugs that aren't there. Why bother, they're not there.
That's the way the not "I's" are. They're totally non-existent realities. They're just old records playing off over and over again, and they're wanting me to be an admiration or a saint, or stick up for my rights, or whatever the case may be. But as Richard and I were talking a little while ago, there is a very poor market for admirators these days. You can hardly get by. There's no market for them whatsoever. But there's a lot of people who still like to put on the act. There's no market for it. You don't get paid for it. I'll do about anything that I can if it's legal and they pay me well. I'll take a shot at it, it's immaterial.
Ok let's have another comment question. Yes Leland.
that you're a unique individual?
Ok, so first off, you're not sacrificing anything when you give up the four dual basic urges. That was not the purpose of the unique man. The purpose of the unique being is to express life as only that one can. They got sidetracked by trying to have the four dual basic urges. To give up the four dual basic urges is not a sacrifice. It's a relief. It's to get a monkey off of your back so you can express your uniqueness.
Now we maintain that every human being is a unique expression of life, a unique work of art-not another one in all of the whole world like you, no matter where. There never has been and there won't be one. You're a unique work of art. The way people lose their way is to take after the four dual basic urges. So to give up the thing that you "lost your way on", is not a sacrifice, it is a liberation.
Our purpose is not to be the four dual basic urges, non-disturbed and etc. It sure is no sacrifice to give it up, ok? In fact it's the greatest relief you'll ever have is when you've given it up.
Now you can get on with your purpose and it will be unique and it will be an expression. But the four dual basic urges have prevented you from experiencing or actualizing what you really are, ok? You are a unique expression of life and we'd like to see how it does without the four dual basic urges there and all the not "I's" that brought chaos into being. Then you can see a real expression of life, and you can see some delight in it, and you will see the uniqueness.
Now everybody is disgustingly similar when they're struggling after the four dual basic urges. There's some on the struggle to gain side, and there's some on the struggle to escape side; and so they're just hung up there, and it makes most everybody kind of like they are. So again the four dual basic urges and all the things that comes with it like "believe and do as you're told by your authorities": and people say, "Well, why don't you behave like Richard. "Why don't you behave like so and so," and "Why don't you behave like that one over there." "Why can't you be like other people?"
I, at one time, went to make a house call on someone who was ill. He was a minister. He had some kind of a minor illness or something, I don't know. But anyway he couldn't get out of bed. I went to make a house call and his wife was having a "tizzy" about their son. She hadn't told me about that before I went to see about the old man. Sonny boy had brought in a big bucket of dirt or two and piled it up on the carpet in the living room and built a little ramp to run his cars over She went in there and said, "Ronnie, why can't you be like the other little boys." He looked at her with his big blue eyes and said, "I guess, Mother, it's because I'm not other little boys." She didn't know which way to go from there. She was having a "ring-tailed" fit, and I had to agree with sonny boy; so I sat down and played cars with him for a few minutes. So it was all right. She got off making it so important. But it was so important that he be like other little boys.
Thank goodness you're not like other people. Thank goodness, Richard, you're not like anybody I've ever knew. Thank goodness Kathy's not like anybody I ever knew. Thank goodness Joy is not like anybody I ever knew. Jeff is not like anybody I ever knew, or Marie or anybody else here. Nobody's like anybody I ever knew or ever will know.
(It'd be very boring.)
Wouldn't we be in a mess?
So the four dual basic urges was never a fulfillment of the self. It's prevented the fulfillment or the actualization of the self as a unique work of art which is what you really are.
Ok, next comment, question?
(You said that the not "I's" are the ones that make anything important)
No, the four dual basic urges started off making everything important and the not "I's" carried on.
(So we're coming to realize……..)
…..that nothing's important. It's interesting. It's delightful. It may consume my interest. I might be very enthusiastic about this, but it's not important.
Now would you rather be considered a very important man or somebody who is very interesting. Which one would be the nicest compliment, Richard?
Right. I think everybody here could agree to that one. You'd rather be described as a very interesting lady than a very important lady because everybody I ever heard say they were important, it had a tone or voice in it that I wish they'd drop dead. They say, "Oh so and so, she's an important person." "Or so and so, he's an important man around town." The undertone occurring in the voice is I wish they'd drop dead and get out of the way. It's kind of an insult.
Somebody who's interesting is altogether different. I will travel across the country at great speed to visit somebody very interesting. I can't imagine walking out to the sidewalk to see somebody important. I just couldn't get there. But now somebody interesting, I'll go around the world and that's no sweat at all. I'd do that with the greatest of ease.
Next comment, question? Who's got one here?
All right Leland, one more short one.
Well, I don't know what one's self is. Usually people say, "Well, I'm just being myself;" but is that just a justification for having very poor manners. To be a mask, of course, is a make believe. I would rather it be because that's my purpose and then it's not a mask. I'd rather do it with a purpose. A mask is pretty good to put on if you are going to deceive people. I think that's a general reason for a mask. I don't need to deceive anybody that I'm having a wonderful time or that I'm not in a turmoil all the time. I wouldn't see any reason to deceive them. I just don't want to be in that state. Let them catch on if they can. I'm not into impressing people.
Bonnie, who's not here, used to wonder what to say to men when they were feeding her a line, you know how guys feed ladies a line. So I gave her a line to use in return. The line said, "I'm impressed." And so every time one of these guys tried to lay one on her, Bonnie came up with , "I'm impressed." You know, it straightened things out very well for quite a while. I was hoping Bonnie would be here today.
Folks, we will have another one of these discussions approximately four weeks from now. We will notify in the newsletter approximately what day, so it doesn't conflict with some of the out-of-town talks we got to give and so forth.
I have enjoyed the afternoon with you and I hope you had a good time too. Joy, I'm sure glad you could come. Have a real good one.