GURDJIEFF - LEMBRANA DE SI MESMO (a ser traduzido) Determination to reach a state where the functioning of my psyche in my usual waking state

would flow in accordance with the previous instructions of my active consciousness. III p. 20 Remembering myself so as to be able to manifest myself, not according to my nature but according to the previous instructions of my collected consciousness. III p. 20. I could not attain the state of remembering myself even sufficiendy to hinder the associations flowing in me automatically. III p. 21. That full sensing of the whole of myself.. .in me.. .during the process of self-remembering. III p. 1. There suddenly, as if by itself, came into existence in me a conviction of the full possibility of attaining all the three tasks indispensible for me, through the forces of the inner world struggle... I remember very well that because of my just-mentioned conviction my whole being was filled as if by some singular, never till now experienced, feeling of joy. Simultaneously with this, in me of itself, and without any manipulation on my part, there appeared the sensation of "self-remembering", also of a never-before-experienced vigor. III p. 42. This form of literature accelerates in people the atrophy of even their last possibilities for acquiring those data which formerly still gave them a certain relative cognizance of their own individuality, which alone leads to what we call "remembering oneself"- that absolutely necessary factor in the process of self-perfecting. II p. 18. I have always begun, from mat hour (New Year), to conform my life to a new program thought out beforehand and invariably based on a definite principle, which is to remember myself as much as possible in everything, and voluntarily to direct my manifestations and also my reactions to the manifestations of others in such a way as to attain the aims chosen by me for the coming year. II p. 302. O God Creator, and all you who are his helpers, may we always and in everything 'remember ourselves', because only by this can we be prevented from taking unconscious steps, which alone lead to evil. N2 p. xvi. O Lord Creator and all you his attendants, Help me to be able to remember myself at all times in order mat I may avoid involuntary actions for by these alone can evil manifest itself. Another version. They have become so skillful at 'making elephants out of flies' that already on seeing a genuine American elephant one has to 'remember oneself with the whole of one's being' not to get the impression mat it is only a fly. A&E p. 942 (B3 p. 132). The periodically arising factor which actualizes in their common presences mat strange and relatively prolonged 'psychic state' which I should call the 'loss of sensation of self'. A&E pp. 960-1 (B3 pp. 1501). This (archcriminal) property (war) has already entered into their 'flesh and blood'. And just as nothing could be accomplished by beings of former epochs, who, becoming responsible beings had even attained in respect of Being at least to 'self-remembering', men all the more nothing can be done by beings of contemporary society. A&E p. 1066 (B3 p. 256). Performed in turn corresponding 'mysteries' while in the special state called 'self-remembering'. A&Ep. 1109 (5j p. 299). Several states of consciousness: 1. Sleep our machine still functions but at very low pressure.

2. Waking state, as we are at the moment. These two are all the average man knows. 3. What is called self-consciousness. It is a moment when a man is aware both of himself and of his machine. We have it in flashes. You see both the I and the 'here' of 'I am here', both the anger and the I that is angry. Call this self-remembering if you like... We do not remember ourselves. If I say 'I am reading a book' and do not know that I am reading, that is one thing, but when I am conscious that I am reading, that is self-remembering. VRW pp. 79-80. To think while working is the same as to remember oneself. It is impossible to remember oneself. And people do not remember because may wish to live by mind alone. Our mind is the driver. All the interests we have related to self-change, self-alteration, belong only to the driver, that is, are only mental. Feeling and body are not in the least interested in putting self-remembering into practice. The main thing is to change not in the mind but in the parts that are not interested. If attainment is reached through the mind it is of no use at all... Our mind is like a cabby who sits in a pub and drives passengers to different places in his dreams. Trying to work with the mind alone will lead nowhere. The power of changing oneself lies not in the mind but in the body and feelings. VRW pp. 221-2. Remember yourself always and everywhere.(Aph.4) VRW pp. 273. Those who have tried "self-remembering" have probably found that, in spite of great efforts and desire, this self-remembering, so understandable to the mind, intellectually so easily possible and admissible, is, in actual practice, impossible. And indeed it is impossible. When we say 'remember yourself' we mean yourself. But we ourselves, my T, are - my feelings, my body, my sensations. I myself am not my mind, not my thought. Our mind is not us, merely a small part of us. VRW p. 224. My problem is to bring my other parts to a point where my thinking centre would be able to prolong the state of self-remembering as long as possible, without exhausting the energy immediately. Selfremembering, however full and whole, can be of two kinds, conscious and mechanical remembering oneself consciously and remembering oneself by associations. Mechanical associative self-remembering can bring no essential profit, yet such associative self-remembering is of tremendous value in the beginning. Later it should not be used, for such a self-remembering, however complete, does not result in any real, concrete doing. But in the beginning it too is necessary. VRW p. 227. If we wish to remember ourselves only with our mind, we shall be unable to remember ourselves longer than our material allows. But it is possible to increase our self-remembering, not by enlarging our accumulator, but by bringing in other parts with their own accumulators and making them participate in the general work...Since our mind has come to the conclusion that it is good and necessary for our other parts, we must do all we can to arouse their interest and try to convince them that the desired achievement is good and necessary for them too.. If they conceive a desire to work in this direction, half the work is done; we can begin teaching and helping them. VRW p. 225. I became convinced that if I could remember myself long enough I would make fewer mistakes and would do more things that are desirable. VRW p. 228. For primary exercises in self-remembering the participation of all three centres is necessary. The first thing is thought. At the beginning all three need to be evoked artificially. VRW p. 231. It is only in beginning to 'remember himself' that a man really begins to awaken; in trying to rediscover, collect and live what, behind these personages, he feels to be more truly himself. This effort brings an "impression of oneself" with a special "taste" which cannot be mistaken. It cannot be described in words: it only has meaning at the moment it is lived through. V p. 155. Not one of you has noticed that you do not remember yourselves. You do not feel yourselves; you are not conscious of yourselves. With you, 'it observes' just as 'it speaks', 'it thinks', 'it laughs'. You do not feel: I observe, I notice, I see. Everything still 'is noticed', 'is seen'... In order really to observe oneself one must first of all remember oneself. ISM p. 117.

If a man really knows that he cannot remember himself, he is already near to the understanding of his being... In self-remembering, attention becomes divided, one part of it is directed towards the effort of not admitting thoughts and the other part to the feeling of self. ISM p. 118. When I try to remember myself my attention is directed towards the object observed and towards myself... I realized that moments of self-remembering do occur in life, although rarely... I really only remember those moments of the past in which I remembered myself. The moments when I had remembered myself were alive and were in no way different from the present. ISM p. 119. The third state of consciousness is self-remembering or self-consciousness or consciousness of one's being. We cannot create it in ourselves by desire or decision alone. ISM p. 141. We can remember ourselves only if we have in us the energy for self-remembering. ISM p. 179. In ordinary conditions of life we do not remember ourselves; we do not remember, that is, we do not feel ourselves, are not aware of ourselves at the moment of a perception, of an emotion, of a thought or of an action. -' If a man understands this and tries to remember himself, every impression he receives while remembering himself will, so to speak, be doubled. In an ordinary state I simply look at a street. But if I remember myself, I do not simply look at the street; I feel that I am looking, as though saying to myself: 'I am looking'. Instead of one impression of the street there are two impressions, one of the street and one of myself looking at it... It very often happens that the additional sensation connected with self-remembering brings with it an element of emotion. ISMp. 188. His whole life would be different if he could remember. All the ills come because he does not remember. ISMp. 301. Self remembering is partial awakening. Ou p. 98. Another mystery. Self-remembering to awake. If we begin to think in our ordinary terms, what does it mean to awake? Do I decide at a certain time to awake? And who decides? There is no answer there, except to realize that I am awakened by something. It is not that I decide to awake and I awake, that is simply impossible. But maybe the real T reminds me and calls me back. The sense of my being ... it is there. And it calls me back. That is self-remembering There is a certain kind of awareness that comes to me... Most of the time it's enjoyed by a part which pretends to be the owner - that's a betrayal. Does it mean that I have to keep passive about it? Not at all. In order to keep awake something is demanded of me, of the whole of me, all my frailties and capacities, including my ordinary attention, my possibilities to establish connections, useful associations. I do not allow myself to be passive. There is something behind, it is not to be reached, it is there. It conveys an objective meaning to my attempt at joining with what is offered me. If my ordinary outer self keeps mat, is faithful to this recognition, men it's given me over and over again to discover what is proposed and proposed and proposed. Of course it cannot last very long, but for a time it can last. I can experience it. And it leaves a trace, an alive memory which I can recapture later. It is given to me to remember and I awake again to a sense of this hidden presence. HT p. 102. Parab. IX 4 pp. 70-1. Self-remembering is not a recapitulation of all the events of my past life: it is an act by which I make contact with myself again in the very moment... At the moment one is sure. Afterwards, one no longer knows by what path one reached it, nor by what path one left it. But at the very moment itself there is only room for certainty. I experience it each time I find again a way of being, an inner attitude, an inner disposition which allows me to push all screens aside and to find myself, if you wish, in immediate contact, in direct touch with myself. HT p. 90. In this effort, all that can be known for certain is that I remember nothing. And yet, there is further evidence that cannot be denied. It is this - that whether or not it be active in me, the power is given to me to become aware, at certain moments, of my own presence: I, here, now. This, when I experience it, is accompanied by a strangely familiar taste, a particular sensation that might be called "genuinely" subjective. It is, quite simply, I. I recognise myself. I remember myself. I. HT p. 115. Conscious labor is the effort to sense, remember and observe oneself. (Orage) Ni p. 36.

Self-remembering never becomes a habit... Self-remembering begins with self-sensing. It must be done through the instinctive-moving centre and the emotional centre... For complete self-remembering all the centres must work simultaneously; and they must be artificially stimulated; the mental centre from the outside, the other two from inside. You must distinguish between sensation, emotions, and thoughts; and say to each sensation, emotion, and mought, "Remind me to remember you", and for this you must have an "I". Ni p. 37. The mantram: 'more radiant than the sun, purer than the snow, subtler than the ether, is the Self within my heart. I am that Self, that Self am I. We can say that young Hassan represents that self within us. The young "I". (Orage). Ni p. 128. If the organism becomes purged of negative emotions, instead of the emotions being transformed by the use of the Method - seven devils worse man the first may enter. One of the extraordinary things about the Method is that, by its use, a change to normality is brought about indirectly. Through selfsensing, self-remembering, self-observation, a change is brought about in the organism as a change is made in certain chemicals if a catalyst is present. (Orage). Ni p. 136. When we are in a state of self-remembering elements in our bodies experience remorse, not a feeling of inferiority but a kind of sorrow for what we are, combined with aspiration, and a light dawns on us; we can observe something in ourselves that had been hidden in darkness. Ni p. 146. Journey to Tibet: ring of fire at night to keep away wild beasts. When we are in a state of selfremembering, we are safe from the attacks of negative emotions. When we are asleep, off our guard, 'at night' they attack us. (Orage). Ni p. 153. Each time we make an effort to bring our attention back to ourselves, to what we are doing, to remember ourselves, the centres become connected. (Orage). Ni p. 161. Mind not important. Can be useful, like policeman! Feeling and sensing nearer to Nature. Man must feel, feeling with sensing. From this begins self-remembering, consciousness of self. N2 p. 79. Self-remembering is a lamp that must be kept alight by energy from the instinctive and feeling centres. N2 p. 86.