In Search of Being
The Enigma of Being
The concept of “being,” as presented in the Work, is a complex and multifaceted idea. It defies simple definitions. It’s stated that “your being attracts your life,” a phrase awash with layers of meaning, demanding constant reflection and self-inquiry. To truly engage with the Work, one cannot dismiss or ignore the exploration of one’s own being. Such an approach is fundamentally flawed. As Ouspensky asserts, “Everything has its being,” from a stone to a human.
But what does this “being” entail, and how does it shape our lives?
Consider a person who consistently attracts individuals of a specific nature. This phenomenon isn’t a matter of chance or misfortune; it’s a manifestation of their being. The sphere of their being selectively draws certain experiences to them and repels others. Initially, we may fail to grasp this, often attributing our circumstances to external factors rather than recognizing the influence of our internal state.
Imagine being as a sphere surrounding an individual, imbued with its own form of intelligence. This sphere of being dictates the experiences and encounters that shape their life. With animals it is clear: the remarkable homing instinct of a pigeon, the unwavering loyalty of a dog, the intricate nest-building of a bird – these are all manifestations of respective spheres of being. Animals possess an innate understanding of their environment, a knowledge beyond human comprehension. They experience their own spectrum of emotions, their own forms of joy and suffering, all within the confines of their being’s sphere.
Thus, “being” is not merely an abstract concept; it’s a tangible force that orchestrates our reality. Placing oneself in a controlled environment, such as a monastery or an ashram, aims to alter this sphere to disrupt the patterns of attraction. In this, the Fourth Way is different – transformation comes through knowledge in the environment of life.
Metanoia is the Greek word the Christians used to describe “repentance.” It means “change of mind,” as in change of attitude, and it is the catalyst for a metamorphosis of being. Through self-observation and the application of the Work’s principles, we can begin to discern the elements within our being that generate our recurring problems. With spiritual vision, we might perceive these elements as misplaced, exaggerated, or deficient. As long as these structures persist, they will continue to attract similar circumstances.
Take, for instance, a person prone to violence, pride, and suspicion, perpetually perceiving themselves as besieged by enemies. The root of their troubles lies within the structure of their being and the sphere they project. Unlike animals, whose spheres of being intelligently guide their lives, humans usually lack this innate understanding. Consequently, we must learn to take responsibility for our recurring misfortunes rather than mechanically blaming others.
How, then, can we alter our being?
By diligently applying the knowledge of the Work through self-observation. True transformation arises from self-awareness, from recognizing the nature of our being and the necessary changes we must undertake. It is not a matter of being told what to do, but of recognizing for ourselves the path to change.