What Does It Really Mean to Be Awake?

Will Mesa

Abstract. The aim of this presentation, dear sisters and brothers in the Living Teaching G. I. Gurdjieff left to humanity, is to explore until its ultimate consequences the question, What Does it Really Mean to Be Awake? In other words, the purpose of this presentation is the exploration, together if possible, of a question and not the search for answers. Answers may arise from the nature of the questioning but not from looking for answers because that is not our intention. It is an open end questioning that we wish to engage in. And for that open end process of inquiry, the consequences of the inquiry may not be anticipated nor preordained.

Presentation. I will begin by sharing with you how this presentation is so important for me, although it may not for you. I made lots of efforts in order to be here. My wife of 54 years suffered a stroke about six years ago and now I have to take care of her and it has become practically impossible for me to travel.

But in order to understand why my presence at this Conference is so important for me personally, I have to go to the year 1983 when I lived together with my family in Venezuela. I had just finished the translation from English into Spanish of the third series of All and Everything, namely, “Life is real only then, when ‘I am’” Once finished it I gave a copy to most of my friends in a Gurdjieff group in my city of Valencia, about two hours from Caracas. At the same time the idea came to me that I had to move with my family from Venezuela to the United States. I remember that I felt I should use the Law of Seven which was very much used in the third series of Mr. Gurdjieff writings in order to facilitate this move from Venezuela to the USA. As soon as I began to contemplate this possibility I had an experience that now I would like to share with you here.

I had to go to the office of the real estate agent who was taking care of selling a house, an apartment, and a large piece of land located in a country club where my wife and I were planning to build a big house. The office of this real estate agent was in the seventh floor of a building in downtown Valencia. As I arrived to the building, the elevator door was opened I entered it and pushed the seventh floor button. The elevator began to move upward and it arrived to the fifth floor it got stuck. It was not moving up or down. I began to panic but soon I got relaxed and calm and even sat on the floor of the elevator. While there I began to contemplate the fact that I was trapped in a Fifth Stopinder of my Law of Seven. If the elevator moved upward I would see the agent, take care of my business and moved tgo the USA; but if it moved down I would be in bad shape and probably that would be an indication that I was not going to move with my family to the USA. All that was taking place in my imagination but I felt everything I was imagined was real. Well, the elevator finally moved upward, I spoke with the agent, and in few months I was in New York with my family.

Soon after this experience I went to my home and the first thing I did was to check my copy of Beelzebub’s Tales in order to see if I could find some piece of information that could serve as a verification of my experience. I went straight the chapter on the Sacred Heptaparaparshinokh or Law of Seven and without too much search I found this paragraph on page 869 of the book:

“It is necessary at this point in connection with the actualization of the fifth Stopinder of the sacred Heptaparaparshinokh to trace a parallel between two processes which externally have nothing in common with one another, namely: in the same manner as the first being-food cannot acquire its vivifying power until after its transformation into being-piandjiehari, in the same manner on this piano the vibrations of a chord do not a corresponding vivifying power until they have fused with the preceding vibrations produced, starting from the center of gravity of the totality of the vibrations of the note ‘sol.”

I immediately realized than his paragraph in Beelzebub’s Tales corresponded almost exactly with my elevator experience and hat my octave related to our move to the USA had acquired a vivifying power after the elevator had gone through the fifth floor toward the seventh floor. Three months later I was with my family in New York.

But there was much more I later learned about the actualization of the fifth Stopinder. It so happened that after moving to New York, I had to come back to Venezuela to take care of some business. It was then that I went through a more dramatic experience that I rather keep to myself because of its personal nature. This experience showed me that not only actualization of the fifth Stopinder was necessary in order to give to the octave of work a corresponding vivifying power, but it was part of the temptation all seekers must go through. In other words, the fifth Stopinder is the place of temptation and if one falls into temptation, one cannot advance beyond the fifth Stopinder and one’s octave returns back to the note Do or something catastrophic happens in the life of the seeker.

The best example of this is the life of Jesus and His temptations.  After being baptized by John the Baptist, Jesus receives the Spirit and then the Spirit leads Him into the dessert to be tempted. After overcoming the three temptations of the Ego (Satan) Jesus is served by the Angels and begins the octave of His mission on Earth. Later on, there are other temptations because the fifth of the Law repeat themselves, although in different forms.

Now coming back to my statement of the importance of my presence at this Conference, I can say that for me its importance is the fact that I am now going through another fifth Stopinder of my own octave, something I can gather from the fact that this is my fifth presentation at an All and Everything Conference (2003, 2008, 2012, 2016, and this one in 2018). This knowledge, by the way, provides me material to understand what my situation in life now is.

My point here is that all this work I have related here is a sign of being awake.

Awakening takes place at different levels because all phenomena is made of levels according to the operation of the Law of Seven. In any case, the question of awakening, of being awake and stay awake for a fairly amount of time, has been a long one and it has been part of the elements in most spiritual traditions. In Vedantic classics there is theMandukyo Upanishad. It consists of only 12 verses. Each of them deal with an aspect of awakening to truth or reality. In Buddhism it is said that after his Awakening experience, someone asked Buddha how he wanted to be known and he replied: “The Awakened One.” And in many of its verses, the New Testament speaks of being awake because we do not know when the Son of Man is coming. In the Living Teaching of G. I. Gurdjieff, the one he left to humanity, it is arguably that the idea of awakening is the central idea. In any case, it is a very important one. Some sages, among them the great teacher of non-duality Ramana Marhashi, have said: “The greatest healing is to wake up.”

We can ask questions such as is awakening to be awake to the beauties of a sunrise and a sunset? Or is awakening to be awake to the misery of millions of children who die every year in this lunatic planet Earth?  After considering these questions as true questions because, after all, when we are awake we are awake to the totality of life, we then attempt to go deeper into our inquiry.

When we go deeply into our questioning we intuitively see that to be awake must somehow be related to the matter of being awake to our “true nature.” This “true nature” is known in some non-dualist Hindu teachings, such as the one of the twentieth Century Ramana Marhashi, as the Self. In Taoism, the name Tao is used for the expression “true nature.”  But the most common expression in used when referring to “true nature” is Self. So, we may say, that to be awake, is arriving at what is known as “the realization of the Self.” When taken in the context presented here, it must be pointed out that we cannot by means of words express the experience of being awake. In effect, “The Tao that can be named is not the Tao.” The experience of awakening, or being awake, in the context of this discussion, can only take place in Silence, total and complete Silence. This experience, this awakening to our “true nature” is what in many teachings is referred to as attaining unity. No more separation, no more experience of a state of separateness; only blessing unity.

If we now relate the question under consideration in this presentation to the Living Teaching of Mr. Gurdjieff, we may pose the very legitimate question, to what does this realization of the Self compare to in the teaching of Mr. Gurdjieff? It is a very legitimate question because this teaching is the one that has touched us the most directly. But we must leave these questions open if we wish them to be to be living and not dead questions. The most we can say at this moment is that this realization of the Self corresponds closely to the title of the last book of the series All and Everything: “Life is real only then, when ‘I am.’” And that for that we must first attain some level of inner harmony and inner unity.

So we leave these questions, as well as all related questions, open for the kind of exploration which is the intention of this presentation.

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What I Have Learned from Beelzebub’s Tales

It has been quite a bit of time since I have posted in my blog Gospel According to Beelzebub. My latest post dates back to February 2020. In this short post now I want to share with you, my invisible friend, what I can now say I have learned from my beloved book.

I have over all that the awakening of the Divine Impulse of Objective Conscience is at hand. We can certainly become Sons of the Living God.

I have also learned that it is in life that we awake Divine Conscience. It is in the midst of life that we become Sons of the Living God.

But how we can do it in the very midst of life?

We do it by following the five strivings of Objective Morality. They are:

The first striving: to have in their ordinary being-existence everything satisfying and really necessary for their planetary body.

“The second striving: to have a constant and unflagging instinctive need for self-perfection in the sense of being.

“The third: the conscious striving to know ever more and more concerning the laws of World-creation and World-maintenance.

“The fourth: the striving from the beginning of their existence to pay for their arising and their individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our COMMON FATHER.

“And the fifth: the striving always to assist the most rapid perfecting of other beings, both those similar to oneself and those of other forms, up to the degree of the sacred ‘Martfotai’ that is up to the degree of self-individuality.

We integrate these strivings in our everyday ordinary life.

After we have done what we have been asked to do, we move to the other two enterprising we are asked to do, namely:

To acquire Objective Divine Reason and the awakening of “I.”

Beelzebub’s Tales is a positive initiating book. thanks God we now have it,

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Why We Are Here

Beelzebub’s Tales to His Grandson is a very peculiar book. It says of very peculiar phenomena. Among them is the fact that we men are here on Earth to serve the Moon. In other words, man is food for the Moon. The Moon is, man’s biggest enemy; man’s behavior is conditioned by the Moon. The Moon is the main cause of man’s mechanicity. If man goes to war, man’s most stupid behavior, it is the Moon that causes man to go to war. And it is such for all of man’s stupid behaviors.

The book also tells us that of all cosmic truths known to man on Earth, the one stating that man is a being created in the image of God, is the most important. God in the book is identified as the Magalocosmos. If we are an image of God or the Magalocosmos, the we must have inside of us all and everything the Megalocosmos has. This means that inside of us we have the Earth, the Moon, the Sun, and every other Cosmoses, just because we have been created in the image of the Megalocosmos or the Cosmos containing all the Cosmoses. The difference between us men and the Megaloscosmos is, and has to be, a difference in scale.

The Secret to existence, according to the Living Teaching Mr. Gurdjieff brought to humanity, is to find the Moon inside of us. And then to determine, on the basis of our own consciousness, how this Moon is eating us. Then and only then, by standing oh his Moon and knowing how his Moon is eating him, can man stand upon every other Cosmoses of the entire Megalocosmos. This means that man can then absorb the light emanating from his inner Sun. Man eventually connects with the light shining on the entire Megalocosmos, the very Light of God.

But for this to happen man must first walk through the valley of the shadow of death. Man must walk through the fog his Moon always creates for him, until the arising of his inner Sun dissipates this Moon created fog.

This is possible for man and a way for man to free himself from the terror of his Moon exists.

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In previous posts in this blog, I have written extensively in relation to my bipolarity, my sexual behavior, and the material I have found in my beloved book Beelzebub’s Tales to his grandson.  I am now coming to finding peace in relation to my bipolarity. My depressions are gone and my manic states have diminished notably. Sexually I have been behaving like Mr. Gurdjieff. In his book Beelzebub’s Tales he considers the sexual function as an independent function that does not depend on matters like marriage and children.

I have to confess that during my great depressions, the other side of the coin of bipolarity, my sexual energy is at a minimum, and that I would not engage in sex even with a 20 years old beauty. In other words, sex for me does not exist when I am under the episodes of depression. But during my moments of manic episodes, I am sexually excited and wish to have sex with almost any woman.

For instance, during my latest manic episode, I engage is sexual activity with a married woman. By the way, she told me she has experienced more pleasure than she had ever experience with her husband. This fact confirms the study made by Harvard University in which it was determined that married women have more pleasure with a lover than with their husbands.

Beelzebub’s Tales to His Grandson is my book par excellence. It has taught me to look at the whole process of life. I have learned many things from this book. Among them, the importance of keeping the sexual function or sexual center independent of other functions or centers. Particularly, the sexual center must always be in its function independent of emotions. In this way the sexual energy is freed of all the emotional attachments that today makes life miserable for many of us.

Thanks very much for your attention.

Will Mesa

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I have very good news for you invisible friends, as well as invisible enemies, out there, maybe bored trying to understand what self-observation and self-remembering are; I have finally understood the full meaning of the first chapter of Beelzebub’s Tales, the Arousing of Thought.

But instead of writing a long essay on the nature of my understanding, hundreds or even thousands of words, which will make you even more bored than you are now, or will elicit from you all dozens of absurd comments, I am going to give you a very simple hint so you can arrive at the same understanding I have arrived.

Here is the hint, which can be found at the very end of this first chapter of The Tales:

HINT: After referring to himself with six different nicknames or names, Mr. Gurdjieff refers to himself, finally, simply a “Teacher of Dancing.”

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It is very interesting and refreshing from time to time to go back to the original teaching Mr. Gurdjieff gave in Russia around 1912.

He has arrived at that country with the Aim of forming a group of people who would eventually become the propagators of the teaching in his mind. Little by little he formed a small group and to that group he told:

“We are abnormal three-brained beings. First, we are three-brained beings, we know that. We have three brains: the thinking brain, the feeling brain, and the moving brain. Each brain is a center of consciousness that participates in man’s global functioning and the exchange of substances constantly and continuously taking place between man and his environment which extends all the way to include the needs of Great Nature.  Second, we are abnormal because our three brains do not function in harmony with each other and as a totality. Most of the time, we function from one brain and we are super-abnormal. Sometimes we function from two brains and we are less abnormal. Very rarely we function from the three brains and we are normal. So, normality can be defined as the functioning of the three brains in harmony with each other and as a totality. There is no better definition of normality.”

So important for Mr. Gurdjieff was man’s disharmonizing that he called his first group of disciples “The Institute of the harmonious developing of man.” And when he arrived in Paris in 1922, with a reduced number of his Russian disciples, the first thing he did was to establish in Fontainebleau-Avon the Institute for the Harmonious Development of Man.

Why are we abnormal? The answer to this question, as the answer to all questions, is in Beelzebub’s Tales. We are abnormal because of two main reasons

The first reason has to do with the operation of Nature. It has to do with the implantation in our ancestors of an organ possessing two strange properties. The first property is that implantation of the organ made three-brained beings to perceive reality topsy-turvy. The second property is that

“…every repeated impression from outside should crystallize in them data which would engender factors for evoking in them sensations of ‘pleasure’ and ‘enjoymet.’”

This organ is called Kundabuffer.

The immediate consequence of the singular properties of this organ was a modification of three-brained being’s psychic functioning, to the point of a quite abnormal psychic functioning. Particularly, the power of integration of the three brains became impaired. This organ is the organ Kundabuffer. Whether implantation of this organ is a reality or part of a myth, we do not know. But we know that it is the contention of many serious thinkers that “something” took place in the past that radically affected man’s normal psychic development, rendering it quite abnormal and even absurd. This central idea is also found in many myths and allegories symbolically describing mankind’s early growth and development. Man’s absurd behavior can only be attributed to a malfunctioning in the course of man’s natural development.

The first reason of our abnormality is Nature-made. But the second reason is man-made. The fact is that later, during man’s natural evolution, Great Nature removed the organ from man’s presence. However, due to the operation of a law of Nature, the law of repetition, establishing that every repeated action nurtures crystallization, within every being, of remnant independent formations, most of the consequences of the singular properties of the organ remained, and still remains, inherent to man’s ordinary psychic functioning. But the important point is that one freed from the consequences of the properties of the organ, men had the possibility of eradicating these consequences and become normal, as three-brained beings should be. And to a certain extent men succeeded in doing so. However, later and under the influence of the consequences of the properties of the organ, men began to create abnormal conditions of shared-common existence and these abnormal conditions in turn favored the crystallization in man’s psychic functioning of the consequences of the properties of the organ Kundabuffer.

Two events heavily contributed to the creation of abnormal conditions of common-shared existence and the crystallization of the consequences of the properties of the organ Kundabuffer. One was the sinking of the impulse Conscience in the depth of man’s being. The second was the further dispersion of man’s three centers of consciousness or brains. These two events are allegorically represented in Beelzebub’s Tales by the sinking of the continent Atlantis on the one hand and the dispersion of the three great centers of civilization (Maralplicie, Tikliamish, and Pearl-Land) on the other hand.

We have seen how and why in Beelzebub’s Tales we are presented as abnormal three-brained beings. We have three brains or centers, namely, the moving brain, the feeling brain, and the thinking brain. We are abnormal in each and every center and we are abnormal because the three centers do not work in harmony with each other.

It would now be appropriate to go deeper into the book in search of signs of this abnormality. Well, there are many signs of our abnormality in the book. Great part of the book is a narrative of our abnormality, although great part of the book deals with the question of how to return to normality. But there is a narrative in the book that many people consider to be the strongest sign of our abnormality and the central message in the book. It is the chapter “The Terror-of-the-Situation.”

“The Terror-of-the-Situation” is a legominism within a legominism. A legominism, we are told, “is one of the means of transmitting information about certain events of long past ages through initiates.5 The “Terror-of-the-Situation” is a legominism describing the deliberations of Ashiata Shiemash, a prophet from the past and from the future and the central personage in Beelzebub’s Tales. In essence, the legominism says that we no longer are able to love with the Love of Consciousness, to believe with the Faith of consciousness, and to hope with the Hope of consciousness. In other words, the “Terror-of-the-Situation” tells us that the data necessary for engendering in us the genuine being-impulses of Love, Faith, and Hope is already atrophied. The atrophy, as always, is due to the crystallization in us of the consequences of the properties of the organ Kundabuffer as well as the abnormal conditions we have created during the process of common-shared existence. All this means that we cannot longer make use of the way of Love, the way of Faith, and the way of Hope, as valid ways for the process of self-perfection, as it was possible in the past.

The “Terror-of-the-Situation” ends on a high and hopeful note. If it is true that the data necessary for engendering in us the genuine being-impulses of Love, Faith, and Hope, is already atrophied, it is also true that the data necessary and sufficient for engendering in us the Divine Impulse of Objective Conscience, still remains intact in us. This data is now submerged in the depth of our being, in the region known as the subconscious. The book explains in great details how this data escaped the process of atrophy and degeneration as it was the case with the data for engendering the impulses of Love, Faith, and Hope. For us now the important point is that we possess the necessary and sufficient data in order to become normal again. Otherwise, our situation would entirely be one of total hopelessness. Fortunately, it is not. There is hope, Real Hope.

The question then is: How do we become normal again? We must begin by seeing our abnormality. Seeing here means suffering. We have to suffer our situation in life, namely, our situation of abnormality. This is the absolute first step, without which nothing else could be accomplished. We have to suffer our situation not only once but a hundred times. This is so because the abnormal conditions of life prevailing all around us always exert tremendous pressure on us. We cannot escape that easily, we must understand that. When we think we have escaped, we are brought back again. It has been said that Kundabuffer is very tenacious. That is why we have to suffer our situation of abnormality again and again.

The constant and continuous suffering of our of abnormality leads to remorse, real remorse for our situation in life; we experience remorse, not guilt. We experience what is called organic shame. Organic shame is fear of abnormality. This fear, contrary to a false fear such as the fear of insecurity, is real and it is healthy. We must experience this fear in our lives if we want to become normal again. In Beelzebub’s Tales, Mr. Gurdjieff presents a complete teaching on remorse. He is probably the only teacher in modern times who goes deeply into the question of remorse. According to Beelzebub’s Tales, there exists in the Universe one fundamental cosmic second-degree law known as the “Sacred Aieioiuoa” or Remorse. The idea is that under the effect of this cosmic law, when we are in the presence of the emanations of the Sun Absolute or any other sun (like the presence of a Teacher), one of our brains “revolts’ and ‘criticizes” the former unbecoming perceptions and the manifestations of another brain. Remorse is a material process, as it is the case with any other process of the Universe. When Remorse takes place in us light and heat are produced. The light translates into understanding. We understand. Real Remorse leads to being-understanding. Heat manifests in the form of well-being. We feel well.

The experience of Remorse takes us to a real search. We begin to search for the real aim and sense of existence. We are no longer duped by the abnormal conditions existing around us. Our search, if it is a serious search, eventually takes us to the awakening in us of the Divine Impulse of Objective Conscience. We must understand that Objective Conscience is higher than the conscience derived from the Ten Commandments and the moral conscience we are taught by our parents and teachers. Since we cannot really talk about what Objective Conscience is, we will have to wait until we have a real experience of what it is or may be.

The “Terror-of-the-Situation” is a sign of abnormality, as we have seen. We must now search in Beelzebub’s Tales for signs of normality. Well, there are many signs of normality in the book. Normality is never defined explicitly. However, we can infer that a definition of normality is the harmonious functioning of man’s three brains, as we said at the opening of this chapter. One sign of normality that is related to this inference is presented in the last chapter of the book, Chapter XLVIII, under the title “From the Author.” In this chapter Mr. Gurdjieff steps out of character and tells us, in not allegorical form, how he sees things. In essence what he tells us is that only a man in possession of his “I” is a Real Man, a “man without-quotation-marks,” as he so picturesquely puts it. Before further elaboration, we must notice that “I” is described in the first chapter of the book (p. 38) in two ways: The first as a relatively transferable arising, depending on the quality of the functioning of thought, feeling, and organic automation;” and the second as “the compound result of consciousness, subconsciousness, and instinct.5 We must reflect on these two descriptions of “I.”

At the very outset of Chapter XLVIII of Beelzebub’s Tales we are told that the whole individuality of every man who has reached responsible life must consists of four definite distinct personalities. The first of these four independent personalities is the totality of automatic functioning most people ignorantly name “consciousness” or, at best, “mentation.” The second of the four personalities consists of the sum of the results of the data deposited and fixed from perceptions gathered by man through his six organs (six and not five) functioning in accordance with newly perceived impressions and the sensitivity of which depends upon transmitted heredity and the conditions of the preparatory formation of the given individual for responsible existence. The third independent part of man’s whole being is what is known as his organism, the quality of which also depends on heredity factors and the circumstances during man’s preparatory formation.

“And the fourth, which should also be a separate part of the whole individual, is none other than the manifestation of the totality of the results of the already automatized functioning of all the personalities independently formed and independently educated in him, that is to say, it is the part which is called in being-‘I.’”

It is interesting to notice here that the above description of “I,” taken from the last chapter of The Tales (p. 1190), closely resembles the description given in the first chapter of the book (p. 38) and already stated. In certain way the book closes onto itself: it ends with the beginning and it begins with the ending.

In relation to his formed and independently educated personalities, man is exactly comparable to that organization for conveying a passenger, which consists of a carriage, a horse, and coachman.

In this analogy, the difference between a real man and a pseudo man (“man-in-quotations-mark”), that is between the man who has his own “I” and one who has not is indicated by the personage sitting in the carriage. In the first case, that of a real man, the personage is the owner of the carriage; and in the second case, he is simply the first chance passer-by who pays a fare for the ride.

In the analogy, the organism or body of a man (third personality) corresponds to the carriage. All the functioning and manifestations of feeling of a man (second personality) corresponds to the horse harnessed to the carriage and drawing it; the coachman directing the horse corresponds to the first personality, that is, to what is known as consciousness or mentation; and finally, the personage seated in the carriage and commanding the coachman is that which is called “I” (fourth personality).

Let us now see how Mr. Gurdjieff sees us. Here is what he had to say:

The fundamental evil among contemporary people is chiefly that, owing to the rooted and widespread abnormal methods of education of the rising generations, this fourth personality which should be present in everybody on reaching responsible age is entirely missing in them; and almost all of them consist only of the three enumerated parts, which parts, moreover, are formed arbitrarily of themselves and anyhow. In other words, almost every contemporary man of responsible age consists of nothing more nor less than simply a “hackney carriage,” and one moreover, composed as follows: a broken-down carriage “which has long seen its day,” a crock of a horse, and on the box, a tatterdemalion, half-sleepy, half-drunken coachman whose time designated by Mother Nature for self-perfection passes while he waits on a corner, fantastically daydreaming, for any old chance passenger. The first passenger who happens along hires him and dismisses him just as he pleases, and not only him but also all the parts subordinate to him. 7

From all that have been said, we can see that a sign of a normal man, a normal three brained being, is to be in possession of his “I.” Probably the best and only definition of a normal man is given on page 1202 of the book: “Man is a being who can do and to do means to act consciously and by one’s own initiative.” In other words, only a man in possessing of his “I” can do.

Let us try to be real here. We do not have “I.” That is still for the future. For instance, we are wrong if we think that when we speak is real “I” speaking. Most of the time, almost all of the time, what speaks in us is one of the three already mentioned independent personalities and what is even worse, each personality speaking for itself, without regards and considerations for the other two. We have to work harder and longer in order to have the right to have “I.” Meanwhile, the place of “I” in us is taken by group work or by the guidance provided by the teaching Mr. Gurdjieff brought to us.

To be in possession of one’s “I” is a sign of normality. Two other signs, according to Beelzebub’s Tales, are the awakening of the Divine Impulse of Objective Conscience and the attainment of Objective or Divine Reason. For a better understanding of these two important aspects of the teaching of Mr. Gurdjieff, see my article “The Awakening of Objective Conscience and the Attainment of Objective Reason” in this collection of views on Beelzebub’s Tales.

I would like to conclude this chapter with a vision of the real man as I think is presented in Beelzebub’s Tales. Real man is a free and independent individuality of the Great Whole, in the service of the Whole, directed by “I,” guided by the Divine Impulse of Objective Conscience, and subordinated to the functioning of Objective or Divine Reason.

Thank you for your attention and consideration, and for giving me the opportunity to expose myself and to work on myself.

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Third Installment of Aim of Cosmic Engineering

NOTE: Continuing with my idea of making use of this blog “Gospel According to Beelzebub,” which I closed few months ago, to share with my readers installments of my forthcoming book “A Treatise on Cosmic Engineering: A book of Transmutation and Initiation Written According to Law” I now present the third installment of the first segment, “The Aim of Cosmic Engineering.”

Contemporary civilization, with its emphasis on the development of the artificial at the expense of the natural, (as well as the uniformity of the prevailing educational process), only fosters the engendering and development of automatons.

The result of this state of affairs manifests itself in man’s inner world as a tendency to allow himself to be devoured by contemporary civilization’s “Great Machine.”  This is further evidenced in his external world by the cult-power bestowed upon machines, and the unnecessary comforts of current technology.  The great amount of energy and tremendous effort being exerted towards the invention of ever more and more sophisticated machinery is the evidence of man’s worship of modern times’ “Great Machine.”  Man, from not only scientific fictitious point of view, appears to be fully engaged in the formation of a being that will be his successor in the evolutionary scale- the “man-machine-like” automaton of tomorrow.  Man is increasingly becoming a servomechanism, that is, an enslaved mechanism that designs yet other servomechanisms. He, most unfortunately, is increasingly falling in love with his own slavery.  Nothing could be worse than this!

This swift deterioration of that “being-property” inherent only to man, consisting of his living according to the guidance of his own conscience, under the direction of his own “I,” and sustained by his own “Being-efforts”, is evidenced by the coming forth of a disproportionate number of “experts” on all matters of life.

It can be absolutely ascertained, based on historical data alone, that never in the history of humanity, (with the exception perhaps of that age historically well-known as “the confusion of tongues”), have so many “experts” appeared on the face of the Earth.  Actually, the self-proclaimed “experts” understand very little of what they know, for if they really had a “Being-understanding” in relation to their areas of “expertise,” then the process of life shared in common among men on Earth would have emerged far differently than it has.  Moreover, the necessary and sufficient conditions for the mutual destruction of man would not have been realized, as has happened today.

The fact is that due to the swift deterioration of the above-mentioned “being-property,” (that is of man’s responsibility for himself), and as a result of the abnormal conditions of life established by men on Earth, (specifically those conditions which do not favor the development of this “being-property”), man has simply bequeathed certain tasks to others. He has stopped fulfilling his duties, and no longer realizes the efforts that he and every person have the obligation and responsibility of assuming for himself.  Hence, the disproportionate number of “experts” present on Earth today.

Because present conditions of life so poor, in so far as their ability to provide for the full development of the potentialities deposited in man by “Great Nature,” -potentialities that every man has the obligation to fulfill, guided by his own conscience, directed by his own “I,” and sustained by his own “Being-efforts”-, the possibilities available to those who have not yet been devoured by that “simulation of life,” (known in the language of today as “the pursuit of happiness”) are not very attractive at all.

One extreme on the scale of desperation, at the individual level, is suicide.  The remarkable increase in the rate of suicide reported among today’s youth, (besides being a very sad occurrence and a sorrowful mistake), serves as a good indicator of the grim reality of man’s present and future condition.

It is precisely during the critical stage of life known as adolescence that, in accordance with the provisions of “Great Nature,” man reaches a heightened degree of sensibility. In addition, he develops his ability to relate to the assimilation and fixation of data needed to reach maturity.  It is during this period that the first crisis in the life of man takes place; it assumes the form of an instinctive rejection of everything that he perceives as false.  Adolescence is the period during which the formation of that “being-property” (intrinsic only to man), and designated as organic shame, an organic fear to abnormality, is at its peak.

Under normal conditions of life, this natural and healthy rebellion is readily replaced by a consciousness-awakening in the adolescent regarding his surrounding world and the activities of life that best fit his capacities and natural inclinations.  The young man, under the proper guidance and direction of his elders, is initiated into the role of an adult.

However, when conditions of life do not favor his normal development and growth, as is the reality in present-day civilization, the rebelliousness emerging in a youth with a high degree of sensibility, (in the absence of the proper channels for its proper manifestation), is transformed into hostility. This, directed towards him, is causing the alarming increase in the rate of suicide among the adolescents of today’s world.

Adolescent rebellion can also be transformed into hostility directed towards the environment, or society.  This is the other extreme on the scale of desperation, that of collective participation in physical revolutions where the central theme is always the destruction, at any cost, of the established order.  The only real difference between suicide and physical revolution is that in the former the destruction is individualized while in the latter, it involves others, making physical revolution nothing more than a form of collective suicide.  However, physical revolutions, (as history has shown), have served, and still only serve, the purpose of bringing about a superficial transformation of society.  History supports the fact that physical revolutions always result in the generation of still other revolutions; because of the simple reality that the means are not separated from the ends, but rather, the means are the ends.  Thus, the new order is always an extension of the old -or the other side of the same coin, (for example, the old institution of slavery is transformed into a new form of slavery, and so on).  However, in so far as they bringing about conditions of life favorable to the development of the true individuality of man, both methods, individual and collective suicide, are extreme actions arising from despair, and not from intelligence.

Cosmic Engineering categorically affirms that extreme actions can never be considered valid actions.  They are not the result of an act of consciousness and intelligence, but rather of desperation.  Extreme actions then, are not actions at all, but merely escapes, or “reactions” to an undesirable situation or circumstance.

Between the two extremes on the scale of desperation, (that is, between individual and collective suicide), a full spectrum of intermediate escapes, or alternatives, is available to the man imprisoned by contemporary civilization’s “Great Machine.”

Although these intermediate escapes, as well as the extremes, have always existed in the history of humanity, it is during these epochs of decadence and desperation, (historically recognized as the “fall of empires”), that they blossom to full potential.  At present, the spectrum of intermediate escapes takes the form of alcoholism, drug-addiction, gambling, cultism, parasitism, sex, and cynicism.

It is unnecessary to elaborate in details on alcoholism and drug-addiction.  It is sufficient to glance at any of the thousands of published newspapers anywhere on Earth today to arrive at a fairly good understanding of the ways in which these two forms of escape exert their tremendous hypnotic influence on people in general, by creating a never-never land of imaginary dreams, (and a myriad of opportunities for the ever present profiteers of this world).

Gambling is a popular form of escape among the “living dead” who have arrived at the stage of “life-suffocation” known as maturity; a casino being the cemetery for these people.

Cultism is a favorite form of escape for young people whose choice is not one of the two above-mentioned extremes.  Cultism is an emotional surrender to a trend generally invented by the latest self-appointed fashionable lunatic guru.

Parasitism, a form of feeding on the emotional weaknesses of others, is encountered most conspicuously among lawyers, politicians, journalists, artists, occultists and eccentric preachers, who feed on the irrationality and blind beliefs of many unbalanced people.

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NOTE: Continuing with my idea of making use of this blog “Gospel According to Beelzebub,” which I closed few months ago, to share with my readers installments of my forthcoming book “A Treatise on Cosmic Engineering: A book of Transmutation and Initiation Written According to Law” I now present a second part of the first segment, “The Aim of Cosmic Engineering.”


Roman law, and most modern systems of law, (identified pompously as the “Judiciary Sciences”), are the outer expressions of a morality based exclusively on universally accepted, yet always relative, concepts of “good” and “evil,” with the full sequel of punishments and rewards that such a morality entails.  Subjective morality is introduced in pre-school and is perpetuated throughout the entire life of the individual. It reaches a summit of immorality in the ceremony adopted by all nations of the Earth without exception: the conferring of medals of honor to those who, during any particular war, go above and beyond the call of duty; that is, those who kill more of the enemy than is necessary.  Subjective morality can never bring about true justice on Earth.  Its results will always be an unjust criminal code, or system of laws, based on relative concepts of “good” and “evil.”

The educational process, presently being utilized for the formation of new generations, is a terminally ill patient.  The educational process of modern times can be defined as the science and art of continuously repeating a number of facts having no real relation to the development of the true individuality of man.  Moreover, the educational process of today, independent of the class or state organization which sponsors and supports it, only serves as a means and an end for the objectives of the “centers of power” (interested, as always, in satisfying their own egotistic demands).

It is not that the content -substance and form- of these activities is wrong. That is not the point. They certainly are more than sufficient to guarantee man’s participation at some level of collective existence. The point is that they do not provide the sufficient data necessary for guiding man in the full development of his potentialities and talents.

Cosmic Engineering categorically affirms that man cannot rely on the knowledge acquired from these activities to attain to inner harmonious self-development in the sense of Being.

Cosmic Engineering also affirms that even the most modern determinisms, such as theories, ideologies, and doctrines devised by mankind to arrive at some interpretation of the process of spiritualization called life, are as futile as the attempts of contemporary science, in providing direction to the man in crisis- that is, to a man seeking the true meaning of life and a real sense of existence.

Capitalism, with its basic tenet that self-interest and the profit motive are ends in themselves, limits man’s natural-given talents to a competitive race whose only measurement of performance is the achievement of material wealth, particularly and mainly in the form of money. The profit motive becomes the fundamental directing force during the inevitable process of life shared in common among men; and self-interest the standard accepted order of common existence. The achievement of material success becomes the most widely respected form of self-improvement, and man’s potentialities are geared to the fulfillment of this, and only this, purpose. The accumulation of money becomes life’s predominant goal. The profit motive is the prime force, self-interest the prime source of energy. The result is self-centeredness. Self-perfection, in the sense of man’s talents and potentialities participating in the Process of Creation as conscious and voluntary agents of perfecting, is replaced by self-improvement which can only be measured in terms of the achievement of material success. Real freedom, in the sense of a conscious belief in the possibility of attainment of complete Being, is replaced by a system of illusions called free enterprise which only allows for self-improvement and self-betterment through competition. Capitalism is not the expression of human nature, nor does the world of economics obey  natural laws, as most capitalists claim; rather, it is the direct consequence of humanity’s division into two antagonist currents of  masters and slaves, an event that took place during the stage of civilization that preceded the phenomenon known today as the transmigration of races.  Capitalism is the scientific, systematic, and methodological sanctification of humanity’s division into two antagonist currents.

The theory of evolution, with its central theme of the “survival of the fittest” through natural selection, is an incomplete theory of man’s possible evolution. It accounts only for the evolution of man’s lower nature, of man’s mechanical instinct. It does account for the evolution of man’s higher nature, of man’s soul. It does not explain this evolution, nor is it interested in it. As such, it is incomplete as far as man’s possible evolution is concerned. If “survival of the fittest” is the true mark of evolution, as it is, then, it must necessarily follows that the person most capable of ensuring his or her survival is the most evolved. But this contradicts the deeper understanding that, at least at some higher level of the human experience, the person who gives his or her life for others is the most evolved. The contradiction is resolved when evolution is understood in terms of the evolution of man’s mechanical nature. Indeed, man’s possible evolution begins where mechanical evolution ends.

Psychoanalytic theory, with its countless schools and methodologies, has offered only transient relief to a certain few of the psychic tensions of today’s personalities.  However, in its resolve to penetrate deeply into the darkness of man, it has failed -for the simple reason that psychoanalysis has overlooked, (since its very inception and by some inexplicable error), the simple fact, (evident to any person possessing even a minimal degree of common sense), that in order to explore darkness, light is necessary.  Psychoanalytic exploration is equivalent to the excavation of a gold mine without a lantern. It is an infantile attempt to do from below that which can only be done from above. In its highest theoretical aspect psychoanalytic theory provides only certain explanations and interpretations of the most visible manifestations arising from man’s predicament. In its practice, because of its unhealthy habit of going in circles around man’s abnormalities, its clinical procedure is comparable to an attempt at cleansing mud by washing with mud.

Existentialism, with its fundamental premise that existence precedes essence, (an inevitable consequence of the negation of Divinity), isolates man within a humanistic existence where there is no law-maker other than himself.  For the existentialists there is no universe other than that of the human universe -that of human subjectivity.  However, it is not possible for man to be isolated even within the most perfect and complete humanism, for he is a part of the “Whole” and is therefore governed by the laws of the “Whole.”  If it is true that man’s ultimate aspiration is to become a relatively free and autonomous cosmic unit of the “Great Whole” possessing its own laws, (an extension of existentialism basic premise that “man is nothing else but what he makes of himself”), the fact nonetheless remains that this cosmic unit, however significant, is still only part of the “Whole.”  It is in the free, autonomous and self-initiated acting in harmony with the “Whole” that man becomes one who is in possession of his own laws.  The end result of existentialism is to asphyxiate man within a transcendence that does not transcend -a fragmented existence that can never give him a real sense of totality and completeness.  Life becomes, then, as the existentialists themselves have asserted: “The eruption of an unhappy existence within a happy non-existence.”  And, while he lives in this unhappy existence, the existentialist makes his life even more unhappy by philosophizing endlessly in search of a freedom which is “A freedom which wills itself freedom is in fact a being-which-is-not-what-it-is and which-is-what-it-is-not and which chooses as the ideal of being, being-what-is-not and not-being-what-it-is.”  It is therefore no great surprise that children are happier beings!

Dialectic materialism is the latest contribution of representatives of contemporary thought who in their strivings are trying to give meaning to the dilemma of life on Earth. For many it has unquestionably been the most promising of the contemporary determinisms. And for them it has served as the “brightest” beacon for directing the social changes that periodically take place on Earth whenever men, impelled by the thirst for freedom, engage themselves in the destruction of the established order with the intention of constructing a new one.  However, a system of thought based strictly on a historical interpretation of reality, (apart from its degree of dialectics), cannot provide answers. This is especially so for a man who feels in the depth of his being that he is, more than a historical entity or Zoo Politikon, a totality than can perceive himself, even if only briefly, as a concrete reality.  Dialectic materialism is the direct result of rigid rationalism and intellectual absolutism, less the emotional impulse to a higher life characteristic of modern times. This rigid vision and interpretation of life found its ultimate expression in the so-named German intelligentsia.  No wonder the inevitable end result of Dialectic Materialism has been the formation of Marxist-Leninist regimes -true police states where even the dreams of its citizens are monitored by very efficient police machinery. Also, the “almighty party” denies man, in this way, any possibility of real growth and development of his true individuality.

Finally, there is war, the greatest determinism of all time -the folly of all follies, and the horror of all horrors. It is the plague that made its appearance on Earth when men began to accumulate wealth and to be distinguished as either master or slave -that constant of human existence which has never even remotely brought about a solution to the problems posed by the process of life shared in common among men on Earth.

Cosmic Engineering categorically affirms that the consequences of such conditions of life which do not foster the proper development of factors which determine a certain and necessary degree of self-individuality in man, do not bode well for the present and future of humanity.

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The Aim of Cosmic Engineering

NOTE: Continuing with my idea of making use of this blog “Gospel According to Beelzebub,” which I closed few months ago, to share with my readings installments of my forthcoming book “A Treatise on Cosmic Engineering: A book of Transmutation and Initiation Written According to Law” I now present part of the first segment, “The Aim of Cosmic Engineering.”

First Segment

The Aim of Cosmic Engineering


As its fundamental aim, Cosmic Engineering is the study of cosmic processes and the laws governing these processes. However, it has the express intention of applying this study to the construction of a man who would be capable of responding to the true meaning of the objective pronouncement formulated on Earth many millennia ago. This was: “Man is a being created in the image of God.”

    Everyday engineering presently in practice, is fundamentally concerned with the practical application of the study of physical, chemical, biological and economic processes, and the laws governing them, as they pertain to the analysis, design, and construction of artifacts and apparatus.  The ultimate product of Cosmic Engineering, however, is man, analogically considered to be an image of God.

    Cosmic Engineering perceives man, as he has been created by the CREATOR of all beings, to be a relatively free and autonomous cosmic unit of the “Great Whole.” It is within the capacity of this cosmic unit, furthermore, to possess its own laws and to serve the Process of Creation taking place constantly and continuously, in conformity to universally acknowledged cosmic laws, since the very beginning of Creation.

    Cosmic Engineering sets out with the very basic premise that man is on Earth to serve, and has been primarily created by the CREATOR for this purpose.  This is the sense and aim of man’s existence.  However, due to certain events that have taken place during man’s natural and cultural development which have resulted in the abnormal conditions of life prevailing on Earth today, man is no longer capable of rendering the service for which he has been created.  Furthermore, the various activities derived from these abnormal conditions of life, cannot help man to perfect himself in the sense of fulfilling this service.

    Cosmic Engineering categorically affirms that the various activities devised by man on Earth during the last five millennia for the purpose of successfully carrying out the process of collective existence, as well as the totality of the different branches of knowledge derived from them, do not offer the necessary or sufficient conditions for a real perfecting of man.

    Organized religion, with its divers beliefs and multitude of denominations, does not satisfy the true feeling of religiosity proper to man, a feeling that is made manifest by the emotional attitude that boldly questions, “Who am I?,” “Why am I here?,” “What is my purpose?” This feeling finds its ultimate aspiration in the objective mandate: “You be as perfect as your FATHER in Heaven.”

    Organized politics, with its variety of ideologies and doctrines, (as is well-evidenced by the multiplicity of political organizations in existence today), has also been unable to satisfactorily address the basic problems of life which are common among men.  While it is true that in one way or another it has established models of civil order, the principal function of organized politics, throughout most of the development of human society, (as is evidenced historically), has been that of promoting and maintaining wars.  Therefore, although organized politics has helped to construct forms of civil order, it has also been responsible for its destruction through the so-named processes of common destruction known as war.

    Today, Philosophy has lost touch with the real source of life. It is an unfortunate reality that the vivifying and refreshing philosophies of the so-named pre-Socratic era, after having been carefully and adeptly sterilized by post-Socratic schools of thought and, finally, made rigid by the so-proclaimed German intelligentsia, has resulted in a well-decorated mathematical principle. Now they have nothing substantially to offer to a man embarked in search of the real meaning of life.  The best illustration of the way in which philosophy has become a mathematicization and an artificialization of life is modern philosophy’s definition of Being which reads: “To be is to be the value of a bounded variable.”  The fanatic trend of symbolic logic and artificial intelligence is now responsible for philosophy’s final and definitive demise.

    Contemporary science, in both its abstract aspect as pure science and its more practical aspect as applied science and technology, (even  the specifically-acknowledged human sciences of biology, psychology and sociology), does not provide solutions for the man in crisis, that is, for the man seeking a decipherment to the mystery of life. Founded on the so-called postulate of objectivity, which categorically establishes that there is not nor can there be any purpose for the phenomena of Nature (Nature is objective and not projective), contemporary science has no answers for the man searching for his purpose in life. It certainly has answers for the person interested in understanding the behavior of molecules in a gas, the man who wants to go to the Moon, or the investigator wanting to know how a defective gene can cause a particular disease. But, for the man in crisis, that is, the man searching for the sense and aim of his existence, contemporary science certainly provides no answers.

    Contemporary art, at its best, has become the domain of the subjective artist obsessed with the compulsive need to express himself.  As such, it is now only a form of entertainment and diversion, that is, a form of individual and communal identification.  The externalization of such a situation is the so-labeled commercialization of art.  It is sufficient to only superficially view today’s culture centers (museums, concert halls, theaters), where contemporary art is displayed, in any city of the world, to appreciate the extent to which art has been devoured by the “Great Machine” of modern times, leaving behind only cadavers good for feeding the ego of the artist, and helping, in some way, to alleviate the insomnia of the thousands of unbalanced people who frequent these cultural exhibitions.  Contemporary art no longer fulfills the true mission to which it was originally assigned, that of providing a means for the transmission of objective knowledge among people, as well as the transmutation of substances in man.




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NOTE: Continuing with my idea of using my WordPress blog “Gospel According to Beelzebub.” As I indicated in my previous post, to share with my readers fragments from my new book “A Treatise on Cosmic Engineering: A Book of Initiation and Transmutation Written According to Law,” I now proceed to share the Foreword of my book.


Cosmic Engineering, as presented in this Treatise, is the result of several years of theoretical investigation and experimental verification.

For the theoretical background, the main frame of reference has been the ideas introduced to the western world during the first half of the twentieth century by G. I. Gurdjieff.  These ideas were presented by Mr. Gurdjieff in his Magnum Opus under the title: Beelzebub’s Tales to his Grandson: All and Everything: First Series.

The theoretical work was tested in a series of natural and forced experiments carried out under varied and sometimes extreme conditions.  I used myself as a subject; always being careful not to tamper with the data obtained which might result in fitting the data to the theory. To this end I relied heavily on my extensive experience as a research engineer.

Throughout the theoretical and experimental development of this work, I made my living as a professor and researcher in the field of electrical engineering, specifically in the areas of automation and cybernetics.  From 1969 to 1971, while associated with the University of Florida, USA, I earned a Ph.D. in Electrical Engineering (Dissertation Topic: Mathematical Modeling of Cerebral Spatial-Temporal Potential Fields Evoked by Visual Stimulation).  I then spent several years teaching and doing research in Venezuela, France, and the United States.

This work was done in three phases.  During the first phase, I investigated most of the data available to contemporary man in the western world, that is, current developments in the fields of philosophy, psycho-sociology, the life sciences, the physical sciences, and contemporary art.

During the second phase, after becoming fully convinced that the developments of current western ideology could not possibly bring about any radical changes in man’s Being, I embarked on a search of a different nature.  After some preliminary exposure to the ideas of Mr. Gurdjieff, I traveled to the city of Paris in search of his disciples who survived his death in 1949.  For three years I worked in France with a group led by Henri Tracol, a well-known disciple of Mr. Gurdjieff during the Paris exposure of the Living Teaching, and then for seven years in Venezuela with the group led by Nathalie Etievan, daughter of Jeanne de Salzman, on the practical application of the teachings left by Mr.  Gurdjieff.  Later, I spent several years as an active member of the New York Ch’an Meditation Center, founded and directed by Chan (Zen) Master Sheng-yen.

The final phase of the work was carried out while living in Flushing, which is a part of New York City, and later in Palm Bay, Florida.  During this phase, I tested the theoretical and practical information and data gathered during the previous two phases. Simultaneously, I wrote several versions of this treatise. In writing this treatise, I made every possible effort to employ the factual and practical language of engineering, to which I have been exposed during my many years in this field.

This Treatise is dedicated to all who desire a radical change in their lives, and who are searching for a way to bring it about.  I am convinced, based on my own observations and deductions, that Transmutation can and does take place in many people without the need for an understanding of its fundamental laws and underlying processes.  However, for some, this understanding will be a necessity, and it may accelerate it.  It is to this group that this treatise is addressed.  To this end, it can be used as a guideline and an indicator- “the pointing finger.” Once Transmutation is set in motion, the world of Initiation is opened to the seeker.

It is my total conviction that Transmutation has taken place countless times in the lives of many people in the past, and is continuing to take place in the lives of countless others today.  It has definitely taken place in my life. It is also my experience that Transmutation leads to what is known as Initiation, These two aspects of a true and genuine Search are covered in this Treatise.

Finally, and speaking of my own transmutation, I have to acknowledge the presence of my wife, Josefina, and my three children, Hilda, Wilfredo, and Gerardo. Just by being there, they motivated me to find a better place in me from which to respond to the demands imposed by our relationship. And just by doing so, I gave them the possibility of finding a better place in them. Transmutation is a two-way street.

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