TEI-More Discussion of PP 1-3

Dear Readers, 

5-6 years ago I conducted a similar study of TEI on a Spinoza Internet List.

My plan here is to edit that material to give it a more vernacular style, if possible, 

and to respond to specific questions and comments of current readers here.  Much

has changed since Jeneth and I have developed contacts among the small group who

call themselves "Biosophers."  It's only a little  like being back in a Gurdjieff style

work group, but clearly some of the individuals we converse with and have visited

are "cut from the same cloth" as our own teacher, at least with respect to his roots.

Gregory went on to emphasize Spinoza's teaching after using Gurdjieff's methods for

organizing the work and for getting started with key ideas.  Self-observation, to repeat,

can be said to be the be all and end all, and Gurdjieff emphasized this.  So, just notice

when a passion comes up, or you see yourself moving in a certain way.  You can 

observe body language.  Just watch it and don't try to analyze too much.

**********

Dear Donovan and anyone else who wants to play,

I am trying to respond as much as I can as though I am reading the Emendation

for the first time. I don't know of any other remedy for just engaging in the

rehashing of previously "self-recorded tapes" that I already have floating

around in my "understanding." One stylistic consequence is that I will try not

to refer to paragraphs that succeed the one under discussion.

STUART

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1] (1) After experience had taught me that all the usual

surroundings of social life are vain and futile; seeing that none

of the objects of my fears contained in themselves anything either

good or bad, except in so far as the mind is affected by them,

I finally resolved to inquire whether there might be some real

good having power to communicate itself, which would affect the

mind singly, to the exclusion of all else: whether, in fact, there

might be anything of which the discovery and attainment would

enable me to enjoy continuous, supreme, and unending happiness.

==========

"...seeing that none of the objects of my fears contained in themselves anything

either good or bad, except as the mind is affected by them...."

==========

What is the exact content of this recognition? That there are no human values

independently of how things affect us individually and collectively? He refers

to the fearfulness with which he responds to these objects. Which objects or

events are objects that are normally feared? What is the precise significance of

the qualification "except as the mind is affected by them....?" What else would

anyone fear other than the painful or negative effects external events would

have on one's experience? What alternative point of view is he actually ruling

out here with this qualification? It is clear that the antidote would be an

experience that is not sporadic (continuous) nor of partial value (supreme) nor

is it finite (unending). Does the third characteristic imply transcendence of

some sort? At first reading this seems an almost childish quest since the goal,

the antidote to the vanity and futility of things, seems so escapist and

fanciful. At first blush, even if not sheer fantasy, it certainly seems

improbable that it could be attained.

Nevertheless, it seems the intent of [1] is nicely captured by Donovan's phrase

that the "...aim is to rejoice inwardly." And Donovan's remark, "....if we have

not learned to a large degree about the "futility and vanity," we may lack a

certain prerequisite for giving our hearts and our minds to the inquiry..."

seems perfectly to the point. Why would anyone want to fix something that he/she

does not perceive as broken?

==========

[3] (1) I therefore debated whether it would not be possible to

arrive at the new principle, or at any rate at a certainty

concerning its existence, without changing the conduct and usual

plan of my life; with this end in view I made many efforts,

in vain. (2) For the ordinary surroundings of life which are

esteemed by men (as their actions testify) to be the highest

good, may be classed under the three heads - Riches, Fame, and

the Pleasures of Sense: with these three the mind is so absorbed

that it has little power to reflect on any different good.

==========

Donovan asks: Are my surroundings and my daily routines so engrossing that I

have no hope of devoting myself to such an enquiry? Let us suppose that the

answer to this question is "no." The western path seems very democratic and

scientific in this way. Democratic, since while contemplative time is probably

required, there is no push to separate enquirers from their "normal" daily lives

in any permanent way. Scientific, since how else could one test his real

relation to the vicissitudes of life without actually having to undergo those

challenges? Perhaps the solution is to read the phrase "......Riches, Fame, and

the Pleasure of Sense: with these three the mind is so absorbed that it has

little power to reflect on any different good....." as a reference to that good

ole' workhorse of a concept, viz., the concept of attachment. Especially since

in [2] he mentions that he "...could see the the benefits which are acquired

through fame and riches...." If he is not being ironic in this remark, then such

things do really have some benefit. But if our mind is affected in such a way

that we become "absorbed" or "attached" by them, then the vicissitudes will, by

definition, take us on a trip that is sporadic and constituted by less than

fully satisfying pleasures both as to content and "duration." Of course, I

could be defending the idea that Spinoza thought one could, in principle, embark

upon and negotiate the path without disengaging from life since I have no

intention of becoming a "monk." Beware of self validating interpretions.

So do we have two points to begin with? (1) Things seem pretty pointless if

there is no possibility of inwardly rejoicing in a manner that is continuous, of

the highest quality, and in some way or other is unbounded; in short, a

rejoicing not limited by the "ups and downs" of life. (2) The first step is to

recognize the futility and to see that whatever is the possibility or

probability of attaining the desired awareness, it will certainly be impossible

to attain if one remains attached to the pursuits of the three categories of

human "goods."