The generic self is dependent upon the system. In a way, this is a very obvious statement. Of course the generic self is dependent upon the system. In another way, this question of the GS being dependent upon the system is well worth going into, this relationship – a so-called ‘relationship’ – is at the very heart of everything. This relationship is a paradoxical one, as Alan Watt says – it is paradoxical because whilst we are told that we are independent, and given the apparent ‘responsibility’ of being autonomous agents, we are in truth wholly dependent upon the system, which determines everything about us. Everything about the generic self comes from the system after all; that’s the whole point of the generic self – the whole point is that nothing is truly ours, the whole point is that everything comes from the outside. This being the case – as it is the case – how could we possibly be ‘independent’ of the system? Society might be said to be a type of ‘hall of mirrors’ in which we only know ourselves through our reflection in other people’s eyes, or in other people’s minds. This makes each person dependent upon every other person to know who or what they are, or even – you might say – if they are. We are addicted to the approval or good opinion of our fellows just as surely as a heroin addict is addicted to heroin, says Anthony De Mello, and this is why – because the collective tells us who we are. The system tells us who we are, and this is why we can’t ever be autonomous beings in the way we like to think we are, or in the way that society paradoxically holds us to be. When we allow ourselves to be defined by the system then we are not independent of that system. When we are defined by a system then we never have any separate existence from that system and so naturally ‘being free from it’ is never going to be a realistic proposition! Neither can it be said to be the case that we can have a relationship with that system – we need to be ‘other’ than something in order to have a relationship with it. A thing can never be said to have a ‘relationship’ with itself.
The generic self is the system which informs it, therefore. When we deal with the generic self we are dealing with the system – that’s who we’re talking to. When we are dealing with a socialised human being, then it society itself that we dealing with, and yet the rub here is that society itself doesn’t exist. It might seem somewhat stupid to claim that society doesn’t exist when we can all plainly see that it does (or at least, we can all plainly see that society is an actual ‘thing’ that needs to be taken into consideration) what we mean is that it doesn’t have any genuine existence of its own – it’s a production, it’s a thing that we vote into existence and so if we didn’t vote for it then it wouldn’t be there, plainly. The same is true for any group, clearly – a group is created by everyone involved agreeing to take certain things for granted and if we didn’t so agree then there wouldn’t be any group. Society is created by agreement as are all groups and what this means is that its emissary – the ‘generic self’ – also only exists because we’ve agreed for it to. The GS is no more ‘an autonomously existing entity’ than society is, therefore.
It might seem that this (the nonexistence of the GS) would constitute something of a disadvantage but nothing could be further from the truth – the nonexistence of the GS central to the whole scheme of things! The fundamental nonexistence of the GS means that when we identify wholeheartedly with it (as we do) we become very ‘needy’ and that of course suits the system down to the ground. When we are identified with the GS (so that the game which we are playing is the game that we are it) then in the game there is an absolute irrevocable absence of existence, an absence of existence that no one can ever do anything about. This has to be the case – obviously this has to be the case since – by definition – there is nothing of us in it! The GS corresponds to Gurdjieff’s ‘personality’, which James Moore explains by saying that it is ‘other people’s stuff made concrete in us’. We are busy living out other people’s ideas of who we are and what life is about, and the people we got it off acquired these ideas from yet other people, and so on and so forth. Everything is just ‘passed on’ and ‘passed on’ and it’s impossible to identify the original culprit, the original ‘instigator’ of the whole damn thing. The ‘originator’ is a meaningless concept. But because we are all ‘handing over’ our responsibility, with fervent eagerness, to this idea of who we are and what life is about the idea grows and thrives and takes on ‘a life of its own’. It grows and thrives and takes on a life of its own’ despite the fact that it doesn’t have a life, despite the fact that it doesn’t actually exist and never did. It isn’t really life that we talking about here therefore but a species of ‘pseudo-life’ – for what that’s worth.
This is what happens as a result of our ‘gullibility’, if we might use that word. Another term might use is ‘conformity’ – we have such a such an urge, such an overwhelming tendency, to conform to the structures and systems that we ourselves have created that these structures and systems take on a life of their own and rule over us (despite the fact that – as we have said – this isn’t real life at all but only a cheap imitation of it, an imitation ‘without any soul’). This process of handing over responsibility (or ‘handing over power’) to the systems that we have ourselves created so that they are empowered and we are correspondingly disempowered is utterly perverse and yet at the same time absolutely characteristic of what it means to be a human being. It’s what we do all the time! We do it all the time and we never pay attention to the fact that we doing it and so the origin or source of our malaise remains a complete mystery to us. We have created endless trouble for ourselves in this way – by handing over our power to the structures that oppress us and render us ‘not properly human’. It might sound unreasonably harsh to say that we are ‘not properly human’, or that we ‘fall short of being human’, but what else would we expect? We create the system and hand over all responsibility to it (so that we think what it wants us to think and behave as it wants us to behave) and this enables the system to ‘create out in its own image’. The system runs us as extensions of itself in other words, and this is what it means to be ‘the generic self’.
Because the system ‘runs us as extensions of itself’ – which is absolutely what it does do – it is inevitable that we are going to ‘fall short of what it means to be a human being’. We are no longer functioning as human beings after all – our humanity was the price that we had to pay in order to adapt ourselves to the security-producing mechanical system, as unpalatable by this awareness might be to us. When push comes to shove we will always do what we’re supposed to do; when there is no particular pressure on us then we can have the luxury of fooling ourselves that we are free agents, that we can act autonomously, that we can rebel’, but the bottom line is that our allegiance is always to the system. We can ‘act the rebel’ – we can act any way we like, of course – but these are only ever postures; the GS loves to look as if it’s a rebel but rebelling is the one thing that it can’t ever do. How can the GS rebel when it isn’t us in the first place? How can the GS rebel (or ‘think for itself’) when how it was created in the first place is by totally conforming to the system. The GS is a puppet, it is ‘the act of conformity personified’, and on this account it is never going to make great rebel! Puppets never do.
When we are the generic self then we are always going to fall short of what it means to be a human being – that’s a given – but the rub is that we are always going to fall short when it comes to the system’s standards too. The system always has impossible standards to live up to and no matter how machine-like we make ourselves we are always going to fail to meet the required standards. This is simply because the system is an abstract (or ‘unreal’) entity and so its standards are not practically realisable in the real world, which is where we happen to live. This is why the system is such a tyrannical master – because it is trying to impose its unreal standards on us, because it is always trying to make us into an unreal thing like it is’. The machine can’t help doing this because it can’t see itself as being unreal, because it can’t ‘recognise reality as being reality’. So when we experience the inner critic’s ongoing abuse of us, it’s constant derogatory putdowns and vicious belittling of us, this isn’t another human being inside us, it’s the machine. If (just to give one example of this sort of thing) I suffered throughout my childhood at the hands (or at the tongue) of a critical father then the inner critic isn’t ‘my father inside my head’ – for all that it might seem like it – it’s what we are calling ‘the machine’. It’s the very same machine that was in my father’s head. It’s the very same ‘machine’ that keeps on being ‘passed on and on’ from generation to generation. The machine inevitably wants to turn us into faithful versions of itself; whenever we put a machine in charge of us this is always what is going to do. It can never totally succeed however because there is always going to be something human in us, but it’s going to keep on at us all the same. It’s going to keep on ‘putting us through the wringer’ until it gets what it wants, which is an outcome that is never going to happen.
Being the GS definitely isn’t what it’s cracked up to be therefore! The only way we can never get to feel ‘good’ is when we get the approval or acceptance of the collective and we can only get the approval or acceptance of the collective by turning our back on ourselves as we truly are and dedicating ourselves to the values that everyone else is dedicating themselves to. Such is society – whether we choose to see it like this or not. This becomes particularly obvious in the type of small rural community where everyone is afraid to be seen as being in any way different or odd; this is a very real fear because when we get to be seen as different or odd in a very small rural community then it becomes all but impossible to live in that committee. But this is a slippery slope that leads inescapably to a very bad place since there is always going to be something a little bit odd or peculiar about us, were anyone to look closely enough. Eradicating all our personal peculiarities is an ‘impossibly ideal’. It is of course also true that folk can get very good indeed at being just like everyone else, and thinking just like everyone else, exactly like everyone else, and believing the very same thing that everyone else believes in but even when we are superlatively skilled at doing this (superlatively skilled in the art of mimicry) there is still always going to be the fear that we are going to be found out for something or other that is out of our control, and this is a fear that is never going to go away. We are balancing on a knife edge and there is no way to get off it. No matter how complacently normal and comfortably judgemental we might be, we are still balancing on a knife edge. The generic self is both complacent and running scared at one and the same time, even if this may sound contradictory.
Society is all about interjecting external ideals, external values, and treating them as if they were our own. We are educated in the game and then we play the game. We talk about chasing dreams or achieving our goals but almost invariably these are the system’s dreams and goals and not our own. When I am the generic self then nothing is my own, as we keep saying. It’s always ‘somebody else’s stuff’ When I am the generic self then my individuality, my uniqueness is an illusion; it is no more than a flimsy fantasy that the system supplies me with. It’s a comforting illusion to be sure, but it is an illusion all the same and that’s the frightening thing…