“If he is SINCERE with himself he feels that he is in the power of ‘Ouspensky’ and at the same time he feels that he is not ‘Ouspensky.’ Fragments: Eight

“The most dangerous thing in this case is to rely on one’s own judg-ment. If a roan is lucky he may at this time have someone near him who can tell him where he is and where ‘Ouspensky’ is. But he must moreover trust this person, because he will undoubtedly think that he understands everything himself and that he knows where he is and where ‘Ouspensky’ is. And not only in relation to himself but in relation also to other people will he think that he knows and sees their ‘Ouspenskys.’ All this is of course self-deception. At this stage a man can see nothing either in rela-tion to himself or to others. The more convinced he is that he can, the more he is mistaken. But if he can be even to a slight extent SINCERE with himself and really wants to know the truth, then he can find an exact and infallible basis for judging rightly first about himself and then about other people. But the whole point lies in being SINCERE with oneself. And this is by no means easy. People do not understand that sincerity must be learned. They imagine that to be SINCERE or not to be SINCERE depends upon their desire or decision. But how can a man be SINCERE with himself when in actual fact he SINCEREly does not see what he ought to see in himself? Someone has to show it to him. And his attitude towards the person who shows him must be a right one, that is, such as will help him to see what is shown him and not, as often happens, hinder him if he begins to think that he already knows better. Fragments: Eight

“The opposite of internal considering and what is in part a means of fighting against it is external considering. External considering is based upon an entirely different relationship towards people than internal considering. It is adaptation towards people, to their understanding, to their requirements. By considering externally a man does that which makes life easy for other people and for himself. External considering requires a knowledge of men, an understanding of their tastes, habits, and prejudices. At the same time external considering requires a great power over oneself, a great control over oneself. Very often a man desires SINCEREly to express or somehow or other show to another man what he really thinks of him or feels about him. And if he is a weak man he will of course give way to this desire and afterwards justify himself and say that he did not want to lie, did not want to pretend, he wanted to be SINCERE. Then he convinces himself that it was the other man’s fault. He really wanted to consider him, even to give way to him, not to quarrel, and so on. But the other man did not at all want to consider him so that nothing could be done with him. It very often happens that a man begins with a blessing and ends with a curse. He begins by deciding not to consider and afterwards blames other people for not considering him. This is an example of how external considering passes into internal considering. But if a man really remembers himself he understands that another man is a machine just as he is himself. And then he will enter into his position, he will put himself in his place, and he will be really able to understand and feel what another man thinks and feels. If he can do this his work becomes easier for him. But if he approaches a man with his own requirements nothing except new internal considering can ever be obtained from it. Fragments: Eight

“Therefore, the first aim of a man beginning work in a group should be self-study. The work of self-study can proceed only in properly organized groups. One man alone cannot see himself. But when a certain number of people unite together for this purpose they will even involuntarily help one another. It is a common characteristic of human nature that a man sees the faults of others more easily than he sees his own. At the same time on the path of self-study he learns that he himself possesses all the faults that he finds in others. But there are many things that he does not see in himself, whereas in other people he begins to see them. But, as I have just said, in this case he knows that these features are his own. Thus other members of the group serve him as mirrors in which he sees himself. But, of course, in order to see himself in other people’s faults and not merely to see the faults of others, a man must be very much on his guard against and be very SINCERE with himself. Fragments: Eleven

“This also must be clearly and properly understood. People do not realize what a big place in their lives is occupied by lying or even if only by the suppression of the truth. People are unable to be SINCERE either with themselves or with others. They do not even understand that to learn to be SINCERE when it is necessary is one of the most difficult things on earth. They imagine that to speak or not to speak the truth, to be or not to be SINCERE, depends upon them. Therefore they have to learn this and learn it first of all in relation to the teacher of the work. Telling the teacher a deliberate lie, or being inSINCERE with him, or suppressing something, makes their presence in the group completely useless and is even worse than being rude or uncivil to him or in his presence. Fragments: Eleven

“As I have said already, one of the first demands is sincerity. But there are different kinds of sincerity. There is clever sincerity and there is stupid sincerity, just as there is clever insincerity and stupid insincerity. Both stupid sincerity and stupid insincerity are equally mechanical. But if a man wishes to learn to be cleverly SINCERE, he must be SINCERE first of all with his teacher and with people who are senior to him in the work. This will be ‘clever sincerity.’ But here it is necessary to note that sincerity must not become ‘lack of considering.’ Lack of considering in relation to the teacher or in relation to those whom the teacher has appointed, as I have said already, destroys all possibility of any work. If he wishes to learn to be cleverly inSINCERE he must be inSINCERE about the work and he must learn to be silent when he ought to be silent with people outside it, who can neither understand nor appreciate it. But sincerity in the group is an absolute demand, because, if a man continues to lie in the group in the same way as he lies to himself and to others in life, he will never learn to distinguish the truth from a lie. Fragments: Eleven

“All questions are good,” said G., “and you can begin from any question if only it is SINCERE. You understand that what I mean is that this very question about ether or about progress or about the common good could be asked by a man simply in order to say something, or to repeat what someone else has said or what he has read in some book, and on the other hand he could ask it because this is the question with which he aches. If it is an aching question for him you can give him an answer and you can bring him to the system through any question whatever. But it is necessary for the question to be an aching one.” Fragments: Twelve

“You must begin with yourself and with the observations of which I have already spoken,” said G., “otherwise it would be knowledge of which you would be able to make no use. Some of you think you can see types but they are not types at all that you see. In order to see types one must know one’s own type and be able to ‘depart’ from it. In order to know one’s own type one must make a good study of one’s life, one’s whole life from the very beginning; one must know why, and how, things have happened. I want to give you all a task. It will be a general and an individual task at one and the same time. Let every one of you in the group tell about his life. Everything must be told in detail without embellishment, and without suppressing anything. Emphasize the principal and essential things without dwelling on trifles and details. You must be SINCERE and not be afraid that others will take anything in a wrong way, because everyone is in the same position; everyone must strip himself; everyone must show himself as he is. This task will once more show you why nothing must be taken outside the groups. Nobody would dare to speak if he thought or suspected that what he said in the group would be repeated outside. But he ought to be fully and firmly convinced that nothing will be repeated. And then he will be able to speak without fear with the understanding that others must do the same.” Fragments: Twelve

I am bound to say that all these attempts came to nothing. Some said too much, others said too little. Some went into unnecessary details or into descriptions of what they considered were their particular and original characteristics; others concentrated on their “sins” and errors. But everything taken together failed to produce what G. evidently expected. The result was anecdotes, or chronological memoirs which interested nobody, and family recollections which made people yawn. Something was wrong, but what exactly was wrong even those who had tried to be as SINCERE as they could were unable to determine. I remember my own attempts. In the first place I tried to convey certain early childhood impressions which seemed to me psychologically interesting because I remembered myself as I was at a very early age and was always myself astonished by some of these early impressions. But nobody was interested in this and I quickly saw that this was certainly not what was required of us. I proceeded further but almost immediately I felt a certainty that there were many things that I had no intention whatever of telling. This was a quite unexpected realization. I had accepted G.’s idea without any opposition and I thought I would be able to tell the story of my life without any particular difficulty. But in reality it turned out to be quite impossible. Something in me registered such a vehement protest against it that I did not even attempt to struggle and in speaking of certain periods of my life I tried to give only the general idea and the significance of the facts which I did not want to relate. In this connection I noted that my voice and intonations changed when I talked in this way. This helped me to understand other people. I began to hear that, in speaking of themselves and their lives, they also spoke in different voices and different intonations. And there were intonations of a particular kind which I had first heard in myself and which showed me that people wanted to hide something in what they were talking about. But intonations gave them away. Observation of intonations afterwards made it possible for me to understand many other things. Fragments: Twelve

“You do not understand what it means to be SINCERE,” said G. “You are so used to lying both to yourselves and to others that you can find neither words nor thoughts when you wish to speak the truth. To tell the complete truth about oneself is very difficult. But before telling it one must know it. And you do not even know what the truth about yourselves consists of. Some day I will tell every one of you his chief feature or chief fault. We shall then see whether you will understand me or not.” Fragments: Twelve

The chief difficulty for most people, as it soon appeared, was the habit of talking. No one saw this habit in himself, no one could struggle with it because it was always connected with some characteristic which the man considered to be positive in himself. Either he wanted to be “SINCERE,” or he wanted to know what another man thought, or he wanted to help someone by speaking of himself or of others, and so on, and so on. Fragments: Seventeen

“Again you speak in your own way,” said G. “I was not talking of people at all. They are going nowhere and for them there are no sins. Sins are what keep a man on one spot if he has decided to move and if he is able to move. Sins exist only for people who are on the way or approaching the way. And then sin is what stops a man, helps him to deceive himself and to think that he is working when he is simply asleep. Sin is what puts a man to sleep when he has already decided to awaken. And what puts a man to sleep? Again everything that is unnecessary, everything that is not indispensable. The indispensable is always permitted. But beyond this hypnosis begins at once. But you must remember that this refers only to people in the work or to those who consider themselves in the work. And work consists in subjecting oneself volun-tarily to temporary suffering in order to be free from eternal suffering. But people are afraid of suffering. They want pleasure now, at once and forever. They do not want to understand that pleasure is an attribute of paradise and that it must be earned. And this is necessary not by reason of any arbitrary or inner moral laws but because if man gets pleasure before he has earned it he will not be able to keep it and pleasure will be turned into suffering. But the whole point is to be able to get pleasure and be able to keep it. Whoever can do this has nothing to learn. But the way to it lies through suffering. Whoever thinks that as he is he can avail himself of pleasure is much mistaken, and if he is capable of being SINCERE with himself, then the moment will come when he will see this.” Fragments: Seventeen