An In- Depth Look at the Emotional Center #1

In an ordinary state of being, the emotional center expresses its duality in “positive- negative emotions”, and such a dichotomy influences our whole existence, in each of its fields. This is the reason why it needs a serious and deep study, obviously not only in theory, but also in practice through specific methods for self -realization. In such a way, our life can change in a radical and permanent way.

What should be said immediately is that the emotional center doesn’t have as a function, the capacity to separate positive from negative sensations; even if this would seem an absurdity, the separation between “positive” and “negative” is illusory, as our subjective perception of reality  is not only non -objective, but also the cause of all our suffering, concerns and loss of human warmth in the life we live.

Emotional function does not contain a negative field. Nature, evolution, or our Creator didn’t intend for us to have a negative aspect of the emotional function. This is an amazing fact, for the reason that we live from the moment we wake up in the morning till the moment we go to sleep, immersed in negative emotions.

Everything that happens externally from our psychophysical structure generates reflexes. We could say that humans “reflect” the impressions acquired from the external environment which are then translated into emotions.

But such emotions are of neutral nature,  lacking any negative expression. Emotions assume a polarity (positive- negative) only because of our identifications and mental imaginations, which are driven by the conditionings peculiar to the environment in which our intellective center  has been formed.

The dualism produced in the emotional center is based on “opposites”, so we are usually unable to perceive Good without Evil, and the most we can do is to imagine a permanent good as a result of a continuating absence of evil. In this way, we create the idea of a Paradise in opposition to Hell, two concepts which are an infinite distance.

The logic is the following: “If God exists, then there must exist the Devil”; or: “If there are good people, then there must be bad people”, etc…

The cause is because the intellectual center cannot perceive reality in terms of unity until it is “enlightened” by an objective consciousness.

The emotional center is free from such division, which is generated by the constant influence of the intellectual function with all the social and cultural conditionings it contains.

The emotional center, in its ordinary condition, transforms all the sensations produced from the impressions acquired in dual emotions. Said in the most sincere way, we don’t really experience true positive emotions, nor even in contrast with the negative: emotions such as love, loyalty, trust, and faith do not belong to such a dichotomy expressed from a fragmented and impermanent personality. Such emotions, when they are deep and real, belong only to the field of self consciousness, and, if you have enough openness of mind, and a little skill of observation to notice that this statement is more than a mere theory, you’ll find a key to explain why all the religions preach love and faith, such as many idealists, intellectual men and women speak about universal concepts. But, seeing the world harmed by always the same suffocating problems, there must be something wrong in such marvelous concepts and feelings.

So, what is wrong? In these concepts there is nothing wrong; the problem lies in the human language which presents an obstacle that cannot be overcome: the symbolism represented in words do not describe in any way the state of consciousness of those who pronounce them. So, we are used to considering that terms like love, charity, loyalty, justice etc… have the same meaning for everyone who speak them in an honest and feeling way. But this is not correct. With all the respect we have towards the great religious traditions, we know that their proponents have used the same words of a religious owner, who shared words such as love, loyality, charity, implying that the meaning they gave to such concepts were the same as the founder of the idea (which became a religion) they were following. How many people ask themselves if a religious proponent possesses the same state of consciousness as the historical figure from which derives the tradition he represents? The same thing could be said even for the orientalist groups, of which the supposed “teachers” and  “gurus” express hackneyed phrases, aping a foregone state of spiritual “enlightenment” or “awakeness”.

This is a very important consideration to ponder about and, for a seeker, asking such a question is not only a right, but a duty; it’s a fundamental question for those who are interested in understanding reality as it is, and the reason why we can’t achieve a permanent state of harmony and happiness.


Before truly understanding  the emotional function, we must realize that we are immersed, since our early childhood, in an ocean of hackneyed phrases, prepackaged concepts and images that are only a virtual representation of what might be the objective perception of reality. And “might” doesn’t mean “is”. This produces a mental image of a whole series of negative and positive symbolic values that we are unable to question because they are part of what we have heard and learned from the day of our birth. And this is called conditioning.


“Peace is the only form of civility”…. “Stop the war”… “Save the planet Earth!”…”Love is stronger than hate”…


“Beware of  strangers”… “life is full of delusions”… “you have to accept what life offers”….

What’s the level of consciousness of those who state such words? What are their identifications?

Humans take everything, or almost everything, for granted. We think it’s enough to say “I love you” to express in all its forms and manifestations, the sum of this feeling. But one who really knows its meaning doesn’t use such a term often, and when he uses it, he does it with maximum respect.


There are basic social conditionings in which we are immersed from our early childhood, and conditionings that change from time to time; we are usually unable to recognize the basic conditionings, and only the few who are a little more “awake” understand that they exist, but in order to totally realize this and to overcome them, we must transcend our ordinary consciousness and achieve  self -realization.

Real emotions are not subject to any kind of transformation to their opposite;  they can become “negative” because the duality doesn’t exist as a function of the emotional center, if one functions in a natural way: a true love remains love, and doesn’t change to hate. Indeed, negative emotions are not natural, we have learned to express negative emotions.


About mr Sarmoung

Andrea Dandolo je pisac i istražitelj razvoja svijesti i duhovnosti uključen u razotkrivanje drevnih učenja s ciljem olakšavanja unutarnjeg razvoja ljudskih bića. Jedan od načina kojima se time bavi je i kroz blog koji je preveden na engleski, španjolski i od nedavno hrvatski. Od rane mladosti je u svijetu duhovnosti i rada na sebi sudjelujući u radu grupa koje potječu direktno od Gurdjieffa, tj koje su bile vođene od strane samog Gurdjieffa U skladu sa drevnim znanjima, naglašava razvoj svjesnosti kao primarno sredstvo za psihološku transformaciju i duhovnu osvještenost individualaca. Karakteristike sistema koji predlaže su jednostavan jezik i moderni prijevod drevnih učenja kao i njihove praktične primjene u svakodnevnome životu. Njegov blog čitaju ljudi iz svih krajeva svijeta. Samorazvoj je ne religiozni i ne dogmatski put; sastoji se primarno od naprednog dostizanja viših stanja svijesti, p prisustva i konačno od ostvarivanja svoje prave intimne prirode, koja je poznata u mnogim tradicijama pod imenima poput esencija, duša, biće. Kroz takav razvoj individualna osoba ulazi u nove dimenzije svijesti koje mu omogućuju da vidi stvarnost sakrivenu iza iluzija. To mu omogućuje kreiranje osobnosti neovisne i otporne na vanjske situacije i vanjska uvjetovanja. Posljedice takvog razvoja su oštra inteligencija, izvanredni kreativni kapaciteti, ravnoteža i smirenost u svakoj situaciji i stabilno stanje višeg stanja svijesti koje je poznato u drevnim tradicijama pod nazivom “buđenje”.
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5 Responses to An In- Depth Look at the Emotional Center #1

  1. Pingback: An In- Depth Look at the Emotional Center #4: Final Considerations | Sarmoung's Blog

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  4. Pingback: Gurdjieff’s “Human Factory” #1: The “Transformation” and the “Hydrogens” | Sarmoung's Blog

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