LOS SIETE ASPECTOS DEL AMOR

Dedicado a todos mi amigos de habla hispana (Spanish Speaking Friends)  alrededor del mundo.         

«Y ninguno de ellos podría hacerlo, porque ninguno de los hombres ordinarios que aquí habitan ha tenido jamás sensación alguna del sagrado impulso eseral del Amor auténtico. Y sin conocer este ‘sabor’, mal pueden describir, aunque no sea más que vagamente, el beatífico y sagrado impulso eseral que se desarrolla en todos los serestricentrados del Universo entero, el cual, en conformidad con la divina previsión de la Gran Naturaleza, configura ciertos datos en nosotros, del resultado de cuya experiencia podemos felizmente descansar de las meritorias tareas por nosotros materializadas con el propósito del autoperfeccionamiento eseral.»

Relatos de Belcebu, Capitulo “El Terror de la Situacion.”

 

1  Amor de Dios

Esta es la mas alta forma de Amor

 

2  Amor al Projimo

Este es la Segunda mas alto forma de Amor

 

3   Amor de uno mismo

Sin esta forma de Amor, no existe ninguna otra forma

 

4   Amor de Padres

El que no ama a sus Padres, no puede Amar a Dios

 

5   Amor de la Consciencia

Esta forma de Amor, evoca la misma forma de Amor

 

6   Amor del Sentimiento

Esta forma de Amor, evoca su opuesto

 

7   Amor del Cuerpo

Esta forma de Amor depende del tipo y la polaridad. Un hombre no puede experimentar un Amor genuino y real si no ha amado a una mujer, aunque solo sea una sola vez.

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THE SEVEN ASPECTS OF LOVE

 

“‘And none of them would, because in none of the ordinary beings-men here has there ever been for a long time, any sensation of the sacred being-impulse of genuine Love. And without this “taste” they cannot even vaguely describe that most beatific sacred being-impulse in the presence of every three-centered being of the whole Universe, which, in accordance with the divine foresight of Great Nature, forms those data in us, from the result of the experiencing of which we can blissfully rest from the meritorious labors actualized by us for the purpose of self-perfection.”

Beelzebub’s Tales, Chapter “The-Terror-of-the-Situation,” page 357

 

 

Love of God

This is the highest form of Love

 

Love of Neighbor

This is the second highest form of Love

 

3   Love of Self

Without this form of Love, no other forms exist

 

4   Love of Parents

“If a man does not love his parents, he cannot Love God.”

 

5   Love of Consciousness

This is the kind of Love that evokes the same kind of Love

 

6    Love of Feeling

This kind of Love evokes the opposite.

 

7     Love of Body

This kind of Love depends on type and polarity. A man cannot experience true and genuine Love if he had not first loved a woman, even if only once.

 

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CRISTIANISMO ESOTÉRICO Y LOS RELATOS DE BELCEBU

Dedicado a todos mi amigos de habla hispana (Spanish Speaking Friends)  alrededor del mundo.                       

Nota: Esta publicación proviene de una charla que di en la Iglesia del Pueblo de la Divina Profecía, en Daytona Beach, Florida, en Noviembre del 2016. La charla fue publicada en mi WordPress blog “Gospel According to Beelzebub” (Evangelio de Acuerdo a Belcebú) en Ingles con el título de Esoteric Christianity and Beelzebub’s Tales. Fue traducida el Español por mi amiga Carolina Martin, quien vive en Buenos Aires.  Gracias Carolina.

Gracias Ashkhen y gracias a todos ustedes por haber venido esta mañana a escucharme. Voy a hablar acerca del Cristianismo esotérico y los “Relatos de Belcebú a Su Nieto.” Comenzaré esta charla con la siguiente pregunta: ¿Qué es la Cristianismo Esotérico exactamente? Sabemos que el Cristianismo tiene numerosas denominaciones, por ejemplo: Catolicismo, Iglesia Ortodoxa, Iglesia Episcopal, Protestantismo, sólo por decir algunas. ¿Es Cristianismo esotérico una denominación? No lo creo. Empecemos con la definición de la palabra esotérico. Aquí hay dos definiciones del término sacadas del Diccionario Merriam-Webster.

  • Sólo enseñado o transmitido por miembros de un grupo especial: difícil de entender.
  • Limitado a un pequeño número de personas.

Tomando estas definiciones, vemos que algunos aspectos de los cuatro evangelios  canónicos (Lucas, Marcos, Mateo y Juan) son bastante esotéricos. Pongamos como ejemplo la última oración de Jesús con sus discípulos y la oración más larga de los Evangelios, la llamada oración “Jesús ora por sus discípulos.” No voy a entrar en detalles sobre esto porque es bastante largo, pero lo pueden encontrar ustedes en Juan 17. Es realmente difícil de entender y eso mismo es lo que la hace una oración esotérica. De los cuatro Evangelios canónicos, el del Apóstol Juan es el más esotérico de todos. La primera carta de Juan también tiene muchos aspectos esotéricos.  Por ejemplo, tomemos esta declaración del capítulo 3 de esta carta:

“Sabemos, que, cuando Él aparezca, seremos como Él: porque lo veremos tal como Él es”. ¡Eso sí que es esotérico!

Otro aspecto de la expresión del término Cristianismo esotérico son los también llamado Evangelios Gnósticos. En diciembre del año 1945, dos campesinos del área de Egipto conocido como Nag Hammadi descubrieron por accidente una serie de documentos escondidos en una caverna, los cuales llegaron a ser  conocidos como “La Biblioteca Nag Hammadi”. Se los data del siglo IV, aunque algunos estudiosos los datan entre el siglo II y III, y entre todos ellos aparecían unos evangelios, tal como el evangelio de Tomás, el de Felipe, el de Judas, el de María Magdalena, por decir sólo algunos. Se los conoce como evangelios gnósticos porque tomaron parte de las enseñanzas y prácticas del primer grupo de cristianos conocidos como Gnósticos. Este grupo de buscadores fue aplastado y desterrado de la emergente Iglesia Católica. Por esta razón tenían que ocultar sus enseñanzas  y no fue hasta 1945 que sus documentos escondidos fueron encontrados en la caverna. Un estudio de estos evangelios  muestra que eran esotéricos en su mismísima naturaleza. Por ejemplo, el Evangelio de Tomás habla de los dichos  secretos de Jesús con términos muy esotéricos pero no refiere a ninguno de los Milagros de Jesús, como lo hacen los cuatro evangelios canónicos. El tercer dicho secreto de Jesús menciona lo siguiente:

Jesús dijo: “Si esos que te lideran te dijeran: Mira, el reino está en el cielo, entonces los pájaros del cielo te precederán”. Si te dijeran: “El reino está en el mar”, entonces los peces del mar te precederán”. En cambio, “El Reino está dentro de ti, y está fuera de ti”. “Cuando lleguen a conocerse a ustedes mismos, allí se convertirán en conocidos, y se darán cuenta de que son ustedes quienes son los hijos de su Padre. Pero si no se conocen a ustedes mismos, vivirán en la miseria y serán ustedes esa miseria.”.

Esto quiere decir, conócete a ti mismo y síguete a ti mismo, no a Jesús. No solo esto es esotérico, es a su vez una blasfemia ya que una gran cantidad de cristianos cree que solo si siguen a Jesús y creen en Jesús, encontrarán el único camino hacia la salvación.

Pero todo esto no es el Cristianismo esotérico de lo que quiero hablarles esta mañana. Me empecé a familiarizar con este término en 1975 cuando vivía en Venezuela. Un amigo me había dado un libro muy interesante para que leyera, titulado “En Busca de lo Milagroso” escrito por un periodista de nombre P. D. Ouspensky. El libro trataba sobre las enseñanzas de un hombre llamado G. Este hombre había llegado a Moscú en 1912, trayendo consigo enseñanzas o fragmentos de las enseñanzas que él había recibido o amasado durante varios años de búsqueda a lo largo del Cercano y el Lejano Oriente, así  como también en partes de África. Ya en Rusia, G reúne un número de alumnos en Moscú y en San Petersburgo y les enseña su doctrina. Un día una persona que se encontraba en uno de esos encuentros tuvo un diálogo con G:

“¿Cuál es la relación de la enseñanza que está exponiendo con el Cristianismo como nosotros la conocemos?” preguntó uno de los presentes.

“Yo no sé lo que tú sabes sobre Cristianismo”, respondió  G., marcando el énfasis en esta última palabra. “Sería necesario hablar extensamente y por un largo rato para clarificar qué es lo que entiendes por Cristianismo. Pero para el beneficio de los que ya saben, diré si quieren, que ésto es Cristianismo esotérico. Hablaremos, en su debido tiempo acerca del significado de esas palabras”.

Tengo que confesar que estuve muy intrigado por la expresión Cristianismo esotérico. Pero estuve aún más intrigado acerca del hombre llamado G que aparecía en el libro.

Con el tiempo llegué a saber su nombre real: George Ivanovitch Gurdjieff. A su vez, aprendí que él había nacido cerca de 1866 en el lado griego de Alexandropol, entonces parte de Rusia. Su padre era Griego y su madre Armenia. Años más tarde, toda la familia de Gurdjieff se mudó a Kars, una ciudad que Rusia había conquistado de los Turcos durante la guerra ruso-turca. Es en esta ciudad donde un Sacerdote Ruso Ortodoxo  llamado Dean Borsh perteneciente a la Catedral Militar Rusa, asume la responsabilidad por la educación privada de  Gurdjieff‘. Por el año 1883, cuando él tenía 17 años decide irse de casa y comenzar una peregrinación que lo lleva a lugares remotos en el Cercano y Lejano Oriente y hasta incluso partes de África. Peregrinación que dura por lo menos 20 años, viajaba solo y con un grupo de personas que se hacían llamar Los Buscadores de la Verdad. Muchos años más tarde, en la década del ‘3o y ’40, mientras vivía en Francia, Gurdjieff escribe un libro llamado “Encuentros con un Hombres Notables,” que en los ’70 es convertido en una película popular. Este libro es una recopilación ficticia de sus viajes, solitario y con los Buscadores de la Verdad.

Durante su búsqueda, el Señor Gurdjieff lleva con sigo una ardiente pregunta: ¿Cuál es el significado de la vida orgánica y humana en la Tierra?  Con esta pregunta candente que lo guiaba fervientemente hacia su búsqueda, y con la ayuda de sus amigos, miembros de los Buscadores de la Verdad, Gurdjieff pudo ordenar todas sus ideas en una enseñanza desconocida por esos entonces.

En Rusia, principalmente en Moscú y en San Petersburgo, Gurdjieff  comienza a impartir su conocimiento a una gran cantidad de discipulos. Entre ellos, P. D. Ouspensky quien años después, gracias a estar dotado de una excelente memoria, escribe un libro con un compilado fiel acerca de los años de Gurdjieff en Rusia. Este libro fue publicado en Londres en el año 1949, dos  años después de la muerte de Ouspensky, en 1947, y unos meses antes de la muerte de Gurdjieff en Octubre de 1949.

En 1920 Gurdieff y unos pocos alumnos dejan Rusia. Después de viajar por dos años por Turquía y Alemania, Gurdjieff y su grupo se quedan en Francia. En 1922 Gurdjieff y su grupo adquieren un pequeño Castillo llamado: Prieure de Basses Loges en Fontainebleau-Avon y se mudan allí. Allí, ellos crean el Instituto para el Desarrollo Armónico del Hombre.

Gurdjieff comienza un período de mucho esfuerzo físico con su grupo de alumnos y otros provenientes de Inglaterra y América. Al mismo tiempo que él se involucra en la composición de música y el desarrollo de danzas sagradas. En el verano de 1924 Gurdjieff sufre un accidente automovilístico que casi lo conduce a una muerte segura. Esto ocurrió mientras manejaba solo desde París a Fontainebleau. Gracias a la atención de su esposa y de su madre, él comienza a tener una lenta pero dolorosa recuperación. En agosto se desatiende del Instituto y se queda solamente con sus más dedicados discipulos.

Mientras sigue recuperándose de ese accidente y está en reposo en cama, Gurdjieff  tiene una suerte de revelación en lo que compete a su misión. Él ve que tiene que cambiar su misión. Apartarse del trabajo físico y de la enseñanza oral, la composición musical y el desarrollo de danzas sagrados, y encaminarse hacia la escritura de libros. En diciembre Gurdjieff comienza a escribir su obra maestra, el libro en el cual él cree y espera dar a conocer sus ideas al mundo.

Su libro se titula: “Una Crítica Objetivamente Imparcial Sobre la Vida del Hombre” o “Relatos de Belcebú a Su Nieto.” El libro tiene alrededor de 1200 páginas, y es una alegoría en la cual Belcebú está viajando a través del espacio en la nave Karnak con su nieto Hassein, mientras le relata a él sus historias acerca de la época en la que estaba en nuestro sistema solar. Durante más de 25 años Gurdjieff escribe y reescribe su libro, hasta su muerte en octubre del año 1949 en París. Un año después, en 1950, su libro fue publicado. Mientras escribía su libro, Gurdjieff mantenía a su lado a un número de discípulos a los cuales seguía impartiéndoles enseñanzas orales.

Los Relatos de Belcebú a Su Nieto es un libro lleno de “shocks.” Gurdjieff fue Maestro en la Tradición Oriental, un Maestro que vivía con sus discípulos y que continua y constantemente los sorprendía con “shocks” inesperados. El “shock” más impactante que vemos es el nombre del protagonista del libro: el mismo Belcebú. En el Nuevo Testamento Belcebú es reconocido como el Príncipe de las Tinieblas, uno de los nombres del Diablo. En el libro, el Príncipe de las Tinieblas está criticando objetiva e imparcialmente nuestra vida en la Tierra, nuestras múltiples anormalidades, con la intención de ayudarnos a nosotros a ser normales. Una de las más grandes anormalidades, la cual se menciona repetidas veces en el libro, es nuestro constante hábito de hacer guerra a los demás. En el libro, esto se refiere como “la necesidad periódica de ocuparse del proceso de destruir la existencia de otros seres similares.” Estos “shocks” por momentos se vuelven muy provocativos.

En el libro nos cuenta acerca del “Griego archiengreído llamado Alejandro de Macedonia. Aprendemos que el Divino Maestro Sagrado Jesús Cristo no resucita de forma física pero sí en su cuerpo astral. Judas no es un traidor sino el “más fiel y devoto” de todos los discípulos de Jesús Cristo. Darwin, con las palabras del magnífico sabio Mullah Nasser Eddin, un personaje muy gracioso en el libro, es muy exitoso, aunque no sin suerte, al encontrar a la auténtica madrina de su incomparable Scheherazade en un viejo estercolero”. Mesmer es un aprendiz honesto y humilde. Mendelejeff es “un químico cómico contemporáneo” El continente Atlantis es el lugar de más alto aprendizaje. Una universidad “es solo ese ‘fogon’ en el cual todo lo adquirido por décadas y siglos por precedidos seres, son quemados…” Estados Unidos es durante el presente flujo del Tiempo, “la fuente fundamental de la creación de nuevas causas de anormalidades” Pero entre los estadounidenses se encuentra, el más extenso porcentaje de los seres con “posibilidades de adquirir un Ser más cerca del Ser normal que del Ser de los hombres en general”. Y mucho más se nos cuenta en el libro.

“Los Relatos de Belcebú A Su Nieto” es el libro esotérico por excelencia. Cumple las dos definiciones del término esotérico: 1) difícil de entender 2) limitado a un pequeño número de personas. Es también un libro acerca del Cristianismo porque Gurdjieff se ha criado y lo han enterrado de acuerdo a los ritos de la Iglesia Rusa Ortodoxa. Podemos afirmar que el libro es una buena representación de lo que es conocido como Cristianismo esotérico.

A pesar de que este libro es un libro esotérico, desde su publicación en 1950 se ha ido aceptando al público en general. En los ’90 el biógrafo británico Martin Seymour-Smith escribió un libro muy interesante llamado “Los 100 Libros Más Influyentes Jamás Escritos: La Historia del Pensamiento desde los Tiempos Antiguos hasta Hoy.” “Los Relatos de Belcebú” están en el puesto 94 de la lista entre los 100 libros. Martin Seymour-Smith justifica su elección declarando que se encontró con muchas personas que habían sido grandemente influenciados por los Relatos de Belcebú, así como ayudados a moldear y a veces hasta cambiar sus vidas. Yo soy una de esas personas.

Dije al comienzo de mi charla que me vi sumamente impresionado por el término Cristianismo esotérico mientras leía “En Búsqueda de lo Milagroso,” el libro del Ruso matemático P. D. Ouspensky, quien había sido su discipulo cuando Gurdjieff enseñaba en Rusia. También mencioné que en ese momento yo estaba viviendo en Venezuela. Bueno, después de haberlo leído y de haber hondado más en  la vida del Sr. Gurdjieff (G en el libro de Ouspensky) decidí ir a París con la esperanza de encontrar algún discipulo de Gurdjieff. Esto fue en el año 1975 y yo sabía que Gurdjieff  había muerto en París en 1949, donde tenía muchos discipulos antes de su muerte. Entonces, saqué la conclusión de que algunos de ellos todavía podrían estar vivos allá en el año 1975. Me mudé a París con mi familia en el verano de 1975 y una vez estando allí comencé a averiguar por algún discípulo del Señor Gurdjieff. Luego de una búsqueda relativamente larga, me encontré con Henri Tracol, uno de sus mas destacados discípulos. Me uní a uno de sus grupos dedicados al estudio y a la práctica de las enseñanzas de Gurdjieff. En mi camino de Venezuela a París mi familia y yo paramos en Nueva York para visitar a mis padres. Fue allí cuando compré una copia de “Los Relatos de Belcebu.” Una vez en París, comencé a leer el libro con gran interés, con el afán de quien sabe que ha encontrado el libro que tanto había buscado. Más tarde, en París, leí el libro en su edición francesa. En 1978 regresé con mi familia a Venezuela y me uní al grupo venezolano de Gurdjieff, dirigido en esos entonces por Natahlie Salzmann Ethievan, hija de la muy bien conocida Jeanne de Salzmann, la que estuvo al lado de Gurdjieff por muchos años. Luego, formé parte de un grupo de trabajo en la traducción al español de Belcebú. En 1985 me mudé con mi familia de Venezuela a Nueva York donde encontré trabajo como profesor de ingeniería eléctrica. En Nueva York, continué con mis estudios sobre libro y en el año 2000 comencé a publicar artículos sobre “Los Relatos de Belcebú” en una revista dedicada a propagar las ideas del Sr. Gurdjieff y, aún más importante, comencé a encontrarme con personas de todo el mundo que estaban también interesadas en el libro.

Tengo que decir que “Los Relatos de Belcebú” es el libro que más ha impactado la totalidad de mi vida. Podría hasta decir que ha sostenido mi vida incluso en los años más oscuros y desesperanzados. El libro le ha dado dirección a mi vida y me ha ayudado a encontrar un centro gravedad y de estabilidad. Sin este libro me habría convertido hace rato en un lunático, probablemente enganchado a empresas descabelladas y fantásticas, sin sentido alguno. El Señor Gurdjieff una vez dijo que si uno focaliza su atención en Belcebú, uno tiene la misma atención en la vida. Puedo afirmar esta declaración. Por lo tanto, de alguna manera, puedo decir que este libro ha cambiado mi vida. Mi vida interior, porque la vida exterior no ha cambiado mucho, excepto que he vivido en numerosos y diferentes lugares. Pero un cambio real, como lo que yo entiendo, es acerca de la vida interior y no de la exterior. Uno puede ser feliz hasta en la cárcel. Este cambio se ha materializado porque el libro ha sido un espejo en la cual mi vida se ha visto reflejada. En el año 2010, abrí un WordPress blog llamado “Evangelio de Acuerdo a Belcebú” (Gospel According to Beelzebub). He publicado más de 50 artículos en mi blog. Uno de ellos se llama: “Los Relatos de Belcebú es un Espejo”. A esta publicación le sigue otra titulada: “Por Que Necesitamos un Espejo”. He asistido a muchas conferencias internacionales en Inglaterra, Moscú, Holanda, y los Estados Unidos. Finalmente, dos años atrás, publiqué mi libro: “Mi Vida con  el Señor Belcebu” (My Life with Mr. Beelzebub). El libros fue publicado por la Editorial Beech Hill, ubicada en Maine.

Como el título lo indica, mi libro es un testimonio de casi 40 años de  estudio y de trabajo con las ideas del Sr. Gurdjieff expuestas principalmente en “Los Relatos de Belcebu,” centrando mi atención en el libro para tener la misma atención en mi vida. No digo con esto que todo eso es el tan llamado trabajo de Gurdjieff. Estoy convencido que nadie (me incluyo, por supuesto) realmente entiende de qué se trata el llamado “trabajo,” de la misma manera en que nadie comprende realmente el significado verdadero de la expresión: “el Señor obra de forma misteriosas”.  Lo que digo es que  ese ha sido el “trabajo” para mí, tal como yo lo he comprendido. Como un amigo me dijo una vez: “Es lo que haces lo que te salva”.

Di esta charla sobre Cristianismo esotérico el 17 de noviembre del 2016. A partir de ese momento, comencé a trabajar seriamente en las implicaciones teóricas y prácticas del Cristianismo esotérico. Tengo que admitir que no me dirigí ni intencionalmente ni con voluntad propia hacia este trabajo pero sí que fui llevado a él por medio de una serie de eventos impredecibles. Y, además, he obtenido resultados inesperados. Mi siguiente publicación en este blog será sobre una exposición del trabajo que fue realizado a través de mí. Hasta pronto.

Will Mesa

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ESOTERIC CHRISTIANITY and BEELZEBUB’S TALES

Note: This post is from a talk on esoteric Christianity I gave at the People’s Church for Divine Prophesy in Daytona Beach, Florida

Thanks Ashkhen and thanks you all for coming to listen to me this morning. I am going to talk about Esoteric Christianity and Beelzebub’s Tales. I will open my talk with this question: What is Esoteric Christianity to be exact? We know that Christianity has many denominations, like Catholicism, Eastern Orthodox, Episcopalian, Protestantism, and so on. Is Esoteric Christianity a denomination? I don’t think so. Let’s begin with a definition of the word esoteric. Here are two definitions taken from the Merriam-Webster’s Learner’s Dictionary:

  • only taught to or understood by members of a special group : hard to understand
  •  limited to a small number of people

From these definitions, certain aspects of the four canonical gospels (Luke, Mark, Mathew, John) are very esoteric. Take for instance the so-called The High Priestly Prayer, the last prayer of Jesus with his disciples and the longest prayer in the Gospels. I am not going to go over it here because it is rather long but you can find it in John 17. It is really hard to understand and that makes it an esoteric prayer. Of the four canonical gospels, the gospel of John is the most esoteric one. The first letter of John also has many esoteric aspects. Take for instance this statement from chapter 3 of this letter:

“We know, that, when he shall appear, we shall be like to him: because we shall see him as he is.” Now, that is esoteric!

Another aspect of the expression of the term esoteric Christianity is the so-called Gnostic Gospels. On December of 1945, two farmers in an area of Egypt known as Nag Hammadi accidently discovered hidden in a cave a series of documents that eventually became known as the Nag Hammadi Library. They generally dated to the 4th century, although some scholars date them to the 2nd and 3rd century, and among them were a number of Gospels like the Gospel of Thomas, the Gospel of Phillips, the Gospel of Judas, the Gospel of Mary Magdalene, and many others. They are now known as the gnostic gospels because they were part of the teachings and practices of a first group of Christians known as Gnostics. This group of seekers were crushed and eradicated by the emerging Catholic Church. That is why they had to hide their teachings and it was not until 1945 that their hidden documents were found in a cave. An examination of these gospels shows that they are esoteric in nature. For instance, the Gospel of Thomas speaks of the secret sayings of Jesus in very esoteric terms but it does not refer to any of the miracles of Jesus, as the four canonical gospels do. The third secret saying of Jesus is as follows:

“Jesus said, “If those who lead you say to you, ‘See, the kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourself, you dwell in poverty and it is you who are that poverty.”

That is to say, follow yourself and not Jesus. Not only that is esoteric but blasphemy as well for many Christians who believe that following Jesus is the only way of salvation.

But all that is not the esoteric Christianity I want to talk about this morning. I became familiar with this term in 1975, when I was living in Venezuela. A friend gave me a very interesting book to read, by the name “In Search of the Miraculous,” written by a Russian journalist and mathematician by the name of P. D. Ouspensky. The book was all about the teaching of a man called G in the book. This G had arrived in Moscow in 1912 bringing with him a teaching or fragments of a teaching he had gathered during years travelling through the Middle and Far East, as well as parts of Africa. Now in Russia G gathered a number of disciples in Moscow and Saint Petersburg and was giving his teaching to his disciples. One day someone attending a meeting had this exchange with G:

“What is the relation of the teaching you are expounding to Christianity as we know it?” asked somebody present.

“I do not know what you know about Christianity,” answered G., emphasizing this word. “It would be necessary to talk a great deal and to talk for a long time in order to make clear what you understand by this term. But for the benefit of those who know already, I will say that, if you like, this is esoteric Christianity. We will talk in due course about the meaning of these words.”

I have to confess I was very much intrigued by the expression esoteric Christianity. But I was even more intrigued by the man called G in the book.

With time I came to know that the real name of G was George Ivanovitch Gurdjieff. I also learned that he had been born around 1866 in the Greek quarter of Alexandropol, then a part of Russia. His father was Greek and his mother was Armenian. Years later, in 1878, Gurdjieff’s entire family moved to Kars, a city Russia had captured from Turkey during the Russian-Turkish war. It is in Kars that a well-known Russian-Orthodox priest, father Dean Borsh of the Russian military cathedral, assumes responsibility for Gurdjieff‘s private education. It is around 1883, when he was 17 years old, that Gurdjieff leaves home and starts a pilgrimage that takes him to remote places in the Middle and Far East and even to parts of Africa that would last around 20 years, travelling alone and with a group that calls itself The Seekers of Truth. Many years later, in the 1930’s and 40’s, while living in France, Gurdjieff writes a book entitled Meetings with Remarkable Men that in the seventies becomes a popular movie. His book is a fictional account of his travels alone and with The Seekers of Truth.

During his search, Mr. Gurdjieff carries with him a burning question: What is the significance of organic and human life on Earth? With this burning question as guiding beacon for his search, and with the help of his friends, members of the group The Seekers of Truth, Gurdjieff is able to put together an unknown teaching. Now in Russia, mainly in Moscow and Saint Petersburg, Gurdjieff begins to impart his teaching to a large number of disciples. Among those disciples is P. D. Ouspensky who years later, and from sheer memory, writes a faithful account in book form about the years of Gurdjieff in Russia. This book is published in London in 1949, two years after Ouspensky dies and months before Gurdjieff dies.

In 1920 Gurdieff and a number of few disciples leave Russia. After traveling for two years through Turkey and Germany, Gurdjieff and his group settle in France. Late in 1922 Gurdjieff and his group acquire and move to a small castle known as the Prieure de Basses Loges at Fontainebleau-Avon. There they form the Institute for the Harmonious Development of Man. Gurdjieff begins a period of hard physical work with his group of Russian disciples and other disciples coming mainly from England and America. At the same time he engages in the composition of music and the development of sacred dances. In the summer of 1924 he has a near fatal car accident while driving alone from Paris to Fontainebleau. Nursed by his wife and mother, he makes a slow and painful recovery. In August he disbands his Institute keeping only the most dedicated disciples.

While still recovering from his car accident and still in bed, Gurdjieff has a sort of revelation concerning his mission. He sees that he has to change his mission from that of physical work and oral teaching, plus the composition of music and development of sacred dances, to that of writing books. In December Gurdjieff commences to write his magnum opus, the book in which he hopes to present his ideas to the world. His books is entitled An Objectively Impartial Criticism of the Life of Man or Beelzebub’s Tales to His Grandson. It is a long, about 1200 pages long, allegory in which Beelzebub is travelling through space with his grandson Hassein while telling him his tales about the time he spent in our solar system. For over 25 years Gurdjieff writes and rewrites his book, until his death in Paris in October of 1949. A year later, in 1950, his book is published. While writing his book Gurdjieff keeps by his side a number of disciples to which he continues imparting his oral teaching.

Beelzebub’s Tales to His Grandson is a book full of shocks. Gurdjieff was a teacher in the Eastern tradition, one who lived with his disciples and constantly and continuously shocked them. The most evident shock we see is the name of the protagonist of the book, Beelzebub himself. In the New Testament Beelzebub is acknowledged as the Prince of Darkness, one of the names of the Devil. In the book, the Prince of Darkness is objectively and impartially criticizing our life on Earth, our multiple abnormalities, with the intention of helping us to become normal. One of the greatest abnormality, one that is repeatedly mentioned in the book, is our long time habit of making war to others. In the book, it is referred to as “the need of occupying themselves with the destruction of each other’s existence.” The shocks at times get very provocative. We are told about “that completely formed Arch-Vainglorious Greek, Alexander of Macedonia.” We learn that the Divine Teacher Sacred Individual Jesus Christ is resurrected not in His physical but in His Astral body. Judas is not a traitor but the “most faithful and devoted” of all the disciples of Jesus Christ. Darwin, in the words of the very wise Mullah Nasser Eddin, a very funny character in the book, is very successful, though not without luck, in finding the authentic godmother of the incomparable Scheherazade on an old dunghill.” Mesmer is a humble and honest learned being. Mendelejeff is “a contemporary comical earned chemist.” The continent of Atlantis is a place of the highest learning. A university “is just that `hearth’ on which everything acquired during decades and centuries by preceding beings is burned…” America is, during the present flow of Time, “the fundamental source of the issuing of new causes of abnormality.” But among Americans is the largest percentage of beings with “possibilities for the acquisition of Being nearer to the normal Being of men in general.” And much more we are told.

Beelzebub’s Tales is the esoteric book par excellence. It satisfies the two definitions of the esoteric term: 1) hard to understand and 2) limited to a small number of people. It is also a book about Christianity because Gurdjieff was raised and buried in the Russian Orthodox Church. So, we may say that the book is a good representation of what is known as esoteric Christianity.

Even though the book is an esoteric book, since its publication in 1950 it has become a more and more accepted book by the public at large. In the 90’s a British biographer by the name of Martin Seymour-Smith wrote a very interesting book with the title of the 100 Most Influential Books Ever Written: The History of Thought from Ancient Times to Today. It is a book of intellectual history. Beelzebub’s Tales is ranked 94 in the list of the 100 books. Martin Seymour-Smith justifies his choice by declaring that he had met many people who has been greatly influenced by Beelzebub’s Tales and that has helped to shape and even change their lives.  I am one of these people.

I said at the opening of my talk that I had been very much impressed by the term esoteric Christianity while reading the book In Search  of the Miraculous by the Russian mathematician P. D. Ouspensky, who had been a disciple of Gurdjieff in Russia. I also said that at that time I was living in Venezuela. Well, after finishing Ouspensky’s book and found out more about the life of Gurdjieff (G in Ouspensky’s book), I decided to go to Paris with the hope of finding a disciple of Gurdjieff. This was the year 1975 and I knew that Gurdjieff had died in Paris in 1949, where he had many disciples before he died. So, I reasoned some of his disciples were still alive in 1975. I moved to Paris with my family in the summer of 1975 and once there I went about searching for a disciple of Mr. Gurdjieff. After a rather long preliminary search I was successful in finding a long time disciple of Gurdjieff by the name of Henri Tracol. I joined one of his groups dedicated to the study and practice of the teaching of Gurdjieff. On my way from Venezuela to Paris, my family and I stopped in New York to visit my parents. It was there that I bought a copy of Beelzebub’s Tales. Once in Paris I began to read the book with great interest, with the interest of someone who has found the book he was looking for. Later, still in Paris, I read the book in its French edition. In 1978 I returned with my family to Venezuela and joined a Gurdjieff Venezuelan group. I then became part of a group working on the translation into Spanish of Beelzebub. In 1985 I moved with my family from Venezuela to New York where I found a job as a professor of electrical engineering. In New York, I continued my study of the book and in 2000 I started to publish articles on Beelzebub’s Tales in a Gurdjieff journal and, even more important, to meet people around the world who were also interested in the book.

I have to say that Beelzebub’s Tales is the book that has most impacted my life. I would say that it has sustained my life through years of despair. The book has given directions to my life and has helped me to find a center of stability and gravity. Without this book I would have long ago become a lunatic, probably engaged in many fantastic and meaningless enterprises. Mr. Gurdjieff once said that if one puts one’s attention in Beelzebub, one has the same attention in life. I have been able to verify that statement.  So, in a way I can say that the book has changed my life. I mean my inner life because my outer life has not changed much, except in the fact that I have lived in many different place. But real change, as I understand it, is about inner change and not outer change. One can find real inner happiness in life, a happiness that is independent of one’s outer life. One can be happy even in jail. This change has come about by the fact that the book has been a mirror in which my inner life is reflected. In 2010 I started a WordPress Internet blog with the name “Gospel According to Beelzebub.” I have posted over 50 posts in my blog. One of them is entitle: “Beelzebub’s Tales is a Mirror.” This post is followed by another with the title: “Why We Need a Mirror.” I have attended several international conferences in England, Moscow, Holland, and the United States. Finally, two years ago, in 2014, my book “My Life with Mr. Beelzebub” was published by the Beech Hill Publishing Company, in Maine. As the title indicates, the book is a testimony of my almost 40 years of study and work with the ideas of Gurdjieff contained in Beelzebub’s Tales, putting my attention in the book so I can have the same attention in life. I am not claiming that all this is the so-called Gurdjieff work. I am convinced that nobody (including me of course) really understands what the Gurdjieff work is all about, in the same manner that nobody really understands the full meaning of the expression “the Lord works in mysterious ways.” I am only claiming that what I have done has been for me the work as I have understood it. As a friend of mine once told me, “It is what you do that saves you.”

I gave this talk on Esoteric Christianity on November 17, 2016. Since then I have been working seriously on the theoretical and practical applications of esoteric Christianity. I have to confess that I have not engaged in this work intentionally and by my own will but that I have been led to this work by a series of unforeseeable events. And furthermore, I I have been able to obtain unexpected results. My next post in this blog will be an exposition of the work that has been done through me. Until then.

Will Mesa

 

  1. This is a link to a YouTube video of my talk at the People’s Church of Divine Prophesy. You do not have to watch the entire video. You can go to minute 36 of the video where my talk begins and lasts for 20 minutes.

 

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A Timeless Man

Today we celebrate another anniversary of the birth of George Ivanovitch Gurdjieff.

The man was so surrounded by mystery that we do not even know with exactitude when he was born. And in his own biography he made sure that none could trace his trail through the lands of the Middle and Far East and Northern Africa. And even when he was in the West, he disappeared from sight from May to September of 1935. None knows where he was and where he went during those months.

And even in death he was a mystery. When he was taken to the hospital to his appointed death, here is how he left his apartment at 6 Rue des Colonel Rènard in bright pajamas and smoking, against doctor’s orders, a Gauloise Bleu:

“He sat upright on the stretcher, and was carried away like a Royal Prince! All his family was clustered at the street door (the crusty old concierge was in tears!) and as they carried him across the pavement he made a little gesture, a sort of wave with his hands and said, ‘A revoir, tout le monde!’”And then hours later, in the America Hospital, the Royal Prince died like a King.

And reportedly, before his final death or Sacred Rascooarno, he uttered these words: “I leave you in fine mess.”

Who was this man?

To ask this question is like to ask who was King Arthur or Merlin the Magician or Mullah Nassr Eddin or Saint George or Al Khidir. He was one of those timeless men who weave their ways through time, tradition and myth.

Future generations will find difficult to separate the man from the myth he himself created for us.

But who was this man?

It does not really matter to find the answer to this question. We will never find it, anyhow. What matters to us is to ask the question he invited us to ask:

Who am I?

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Bringing Beelzebub’s Tales into Life

Note: The material in this blog post has been taken from a paper I published few years ago, at a time when Beelzebub’s Tales to His Grandson was beginning to find its place in the Internet. Now the book, and the Teaching of Mr. Gurdjieff as a whole, is being spread more and more in cyberspace. Maybe this is the fulfillment of a dream my good friend Gwynne Mayer had in which Mr. Gurdjieff told her: “Everything is in the Internet.” As the reader will see, I speak of three ages with respect to the Teaching and Work that Mr. Gurdjieff brought to us. These three ages which I designate as Golden, Silver, and Copper Ages have nothing to do with other ages found in history, such as the Iron Age or the Bronze Age, or even in some Indian scriptures such as the Tetra Yuga or the Kali Yuga in which we find ourselves now. I say this because a person who read my paper once sent me an email telling me that he had never seen these ages in history. My answer to this person was very succinct: “I just invented them.”

The Copper Age

I propose that the Living Teaching that Mr. Gurdjieff left us in Beelzebub’s Tales is now unfolding in a new direction which I also call a third phase. I also propose to designate this third phase as the Copper Age, to distinguish it from the two previous phases which can be designated as the Golden Age and the Silver Age. These are just words, of course. But, we need words to communicate our ideas. And this is my idea: to explore a new line of development, one the Gurdjieff community, including the so-called Gurdjieff groups and Gurdjieff Foundations, have not been and are not interested in exploring. In this sense, and very shamefully one may say, the Theosophical Society in America has been very, very much more active with its Online Webinars, like the one to begin January 10th on the topic of acquiring Conscience. My intention is to probe, not to persuade. In order to give more weight to my exploration I will use the language of analogy, the language of the Hermetic tradition. To be more specific, I use the analogy of solar systems and planets. But before embarking on the exploration of the third phase, a brief description of the well-known and well-documented previous two phases is in order.

The Golden Age

The Golden Age or first phase extends from the time Mr. Gurdjieff made his first public appearance in Moscow to the time of his death at the American Hospital in Paris. That is to say, this first phase extends in time from early 1912 to late 1949, a total of 38 years. This first phase also covers a large territory, from Moscow to New York, with the center in Paris. That is as far as time and space are concerned. As far as the fundamentals are concerned, the Golden Age corresponds to what may be called the formation of the solar system Mr. Gurdjieff, with Mr. Gurdjieff at the center and the sun of the system. In this sense, it can be said that the first phase corresponds to the emanations and radiations of the sun Mr. Gurdjieff. Also, in conformity to the great cosmic laws, (particularly the sacred Heptaparaparshinok and the sacred Triamazikamno), many planets were formed around the sun Mr. Gurdjieff.

By 1949, the solar system Mr. Gurdjieff had practically been formed. The emanations and radiations issuing from the sun Mr. Gurdjieff were responsible for bringing a certain degree of stability to the system. An entire spectrum of emanations and radiations given off by the sun Mr. Gurdjieff can now be detected. Four components of this entire spectrum, each with its own particular vivifying power or rate of vibrations, can be readily identified. They are Ideas, Music, Sacred Dances, and Group Work. These four components have been responsible, through the process of reciprocal feeding, for the maintenance of the solar system Mr. Gurdjieff.

The Golden Age was now complete.

The Silver Age

The second phase or age begins in 1949, after Mr. Gurdjieff’s death. This second phase is centered on the emanations and radiations of the planets orbiting around the sun Mr. Gurdjieff. Thanks to the sacred process Aieioiuoa, these planets acquired their own emanations and radiations. And, again in conformity to the great cosmic laws, the emanations and radiations of these planets were responsible for the formation of moons and satellites which began to orbit around some of these planets.
The sun Mr. Gurdjieff did not stop giving off its own emanations and radiations. Instead, its emanations and radiations were now being reflected by its planets and moons.

It is now easy to distinguish the specificity of the emanations and radiations of some of the major planets of the solar system Mr. Gurdjieff, in relation to the four components already identified: The emanations in the form of Ideas of the planet Ouspensky; the emanations in the form of Music of the planet de Hartmann; the emanations in the form of Sacred Dances and Group Work of the planet de Salzmann.  Some of these planets became so large, both in terms of their number of orbiting moons and in terms of their vivifying power, that they became a sort of minor solar system (much as the planet Jupiter in relation to our solar system) within the solar system Mr. Gurdjieff. For example, the solar system Salzmanino.

But in all fairness, a description of the solar system Mr. Gurdjieff is not complete if it does not include the names of its other independent planets and moons. Personally, I like to think of those planets and moons I have visited during my personal odyssey through this solar system. They are the planet Orage (I have always felt a natural attraction to this planet), the planet Nott (I have always benefited from the emanations of this planet), the planet Tracol (I always received good food from this planet), the moon Etievan (I always received good vibrations from this moon), and the moon Hulme (I have many times visited this beautiful and always rich in surprise moon). I am sure the reader can name other planets and moons. On this we all have our choices and predilections..

If the Golden Age is characterized by the entire spectrum of emanations and radiations of the sun Mr. Gurdjieff (of which spectrum we have identified four components), the Silver Age is characterized by the specific emanations and radiations of each planet and each moon of the solar system Mr. Gurdjieff.
It is a fact that none of these planets and/or moons has produced an entire spectrum of emanations and radiations as the sun Mr. Gurdjieff has. But, this is within the law: “The disciple is not above the master; it is enough for the disciple to be like the master.” Much more important than this is the fact that out of the four components of the entire spectrum of the sun Mr. Gurdjieff, the component Ideas has been the least emphasized during the Silver Age. This important fact is probably due to a variety of reasons. I can think of one that is very significant from the point of view of this exploration. It has to do with the two ways the component Ideas have been presented. One, the intellectual presentation of Ouspensky’s In Search of the Miraculous (ISOM); the other, the allegorical presentation of Mr. Gurdjieff’s Beelzebub’s Tales to His Grandson (BBTHG). They are two very different approaches to the component Ideas.  Many of the most important representatives of the Silver Age have wondered again and again why Mr. Gurdjieff presented his Ideas the way he did in BBTHG. It is not surprising then, that there was little emphasis on the component Ideas during the Silver Age, and it has been in reference to Ouspensky’s.

This is not to say that ISOM is not a valuable reference source. Many of us have come to the Teaching and the Work through the doors opened by Ouspensky’s book. This, too, is within the law. The magnetic center is in the personality, and one can be attracted to a teaching by the kind of philosophical ideas presented in a book like Ouspensky’s. But one must eventually move from the personality to the essence, and this move is the move from ISOM to BTTHG. There is another reason. Given that BTTHG is complete and self-sufficient one would expect to find development of the magnetic center in the form of presentation given in BTTHG.

There is another characteristic of the Silver Age, the emphasis of psychology at the expense of cosmology. It is true that consideration of the cosmology presented in ISOM, and even more so as presented in BTTHG, does not readily lend itself to one’s personal experience as the psychology does. But it is also true that from his earliest presentation of the Teaching (even before the word Work came into existence), Mr. Gurdjieff strongly emphasized the necessity of a parallel and alternating study of psychology and cosmology, of man and the cosmos -“the one helping the other.”  This necessity is explicitly acknowledged in ISOM. It is implicit in the BTTHG where the very same title is by itself an indication of this necessity: The Cosmic Individual Beelzebub rendering an objectively impartial criticism of the life of man.

We are in need of the kind of relatedness to the Whole as expressed by the Very Saintly Ashiata Shiemash at the beginning of his Legomonism “The Terror-of-the-Situation: “To me, a trifling particle of the whole of the GREAT WHOLE, . . . “ This is not a matter of rhetoric; it is a matter of practical importance. It is one that in our age-old-Kundabuffer-dominated forgetfulness has led to a feeling of separateness that now translates itself by the simple expression “myself.” This feeling of humble relatedness to the GREAT WHOLE of Ashiata Shiemash, by the way, is contrasted in BTTHG by the feeling of arrogant separateness of Lentrohamsanin who, in total disconnection with the GREAT WHOLE and with full arrogance, demands proofs from GOD. The need for a relatedness of man to the Megalocosmos, to GOD, as well as their reciprocal dependency, is a constant theme in BTTHG, like a sinusoidal voltage that energizes the entire book.

Psychology, no matter how much founded on self-remembering, self-sensing, and self-observation, cannot by itself fulfill this need. This has been the failure of psychoanalysis as far as bringing a radical transformation of man’s psyche. Psychology is necessary, but not sufficient. We need psychology and cosmology -a Psycho-Cosmology. Of all of Mr. Gurdjieff’s early pupils, A.R. Orage practically stands alone as the person who saw the importance of this need -of a Psycho-Cosmology. In his keen commentaries to BTTHG, he constantly points to this important aspect of the book. But, his commentaries were written much before the Silver Age got underway. Furthermore, the revision by the Silver Age’s bon ton literary hierarchy of Orage’s intelligent rendering of the English version of the BTTHG, (in the sense of being-mentation), is a good indication of the Silver Age’s regard towards him.

It is Mr. Gurdjieff’s contention that for this Psycho-Cosmology to penetrate humanity’s subconscious that, according to him, is humanity’s real consciousness, it must be presented in the form of myths, symbols, and verbal formulas. Hence Beelzebub’s Tales.

The Copper Age.

This brings us to the third phase of the Teaching –The Copper Age.

First of all, for the sake of future historians, let us proclaim that the Copper Age begins with the beginning of the third millennium.

In very simple terms, this third phase can be described as follows:

The work of propitiating the penetration into humanity’s subconscious of the Ideas contained in Beelzebub’s Tales to His Grandson.

To be effective, this work cannot and must not be limited to an intellectual endeavor. The mere endeavor of incorporating these Ideas into humanity’s cultural mainstream, (today primarily represented by the sciences and the arts of modern times), is not enough. We must go beyond this endeavor. We must strive for a more radical approach, one that fulfills the book’s Prime Directive:

“To destroy, mercilessly, without any compromise whatsoever, in the mentation and feelings of the reader, the beliefs and views, by centuries rooted in him, about everything existing in the world.”

The Prime Directive is the backbone of one of the book’s fundamental aims, to bring a shift in the center of gravity from the planetary body to the Kesdjan body, and then to the higher being-body. This is accomplished by first destroying mercilessly, without any compromise whatsoever, our center of gravity which is now in the planetary body. Only then, by means of an appropriate form of mentation, (being-mentation), the center of gravity will be elevated to the other two higher being-bodies.

That is why the work under consideration must begin with oneself. One must first strive diligently in order to bring about a shift in one’s center of gravity by letting the component Ideas penetrate into one’s own subconscious. In other words, one must let the component Ideas to resonate in oneself and to become part of oneself, to be incorporated in the developments of one’s “Reason-of-understanding.” The individual is the point of departure of this work. We must not forget that another of the book’s fundamental aims is to impel one towards individuation through “conscious labors” and “intentional suffering“. This fundamental aim is incorporated in “the fifth being-obligolnian striving.”

The first step in this endeavor is to bring attention to Beelzebub’s Tales. But it will be a very special kind of attention, one of a very specific quality -the kind of attention that focuses on the book as a source of knowledge that can bring about new forms of knowledge. Or even better, knowledge in new forms, because all the knowledge is already there, waiting for the proper form of expression. This kind of attention is the key to the work under consideration. It will first be developed in the individual, and then shared with others.

To be sure, it will not be the kind of attention that focuses on the material in the book with the intention of widening old views and values. In this respect we can benefit from Orage’s own admission:

“For myself, I realize now that for two years I tried to use these ideas, tried to assimilate them into my own set of values, hoping to enrich the values without given them up. I thought that the new ideas would widen the scope and extend the perspective of the old and give variety to the content. But now I feel that the actual framework is becoming valueless. There comes a time to almost everyone in this work when he asks himself, “shall I lose the old values that gave incentive, and shall I then be able to go on to new ones, ones of a different order?”(“Orage’s Commentary on ‘Beelzebub’”, in C. S. Nott’s Teachings of Mr. Gurdjieff: A pupil Journal).

Fortunately, Mr. Gurdjieff left us very specific advice on how to develop the kind of attention we need to understand and to bring the Ideas exposed in Beelzebub’s Tales into everyday life (into our subconscious). His advice came in answer to a question from a disciple who wanted to know how to focus his attention on the reading of Beelzebub:

“One thing I can tell you. Methods do not exist. I do not know any. But I can explain now everything simple. For example, in Beelzebub, I know there is everything one must know. It is a very interesting book.. Everything is there. All that exists, all that existed, all that can exist.. The beginning, the end, all the secrets of the creation of the world; all is there. But one must understand, and to understand depends on one’s individuality. The more man has been instructed in a certain way, the more he can see. Subjectively, everyone is able to understand according to the level he occupies, for it is an objective book, and everyone should understand something in it. One person understands one part, another a thousand times more. Now, find a way to put your attention on understanding all of Beelzebub. This will be your task, and it is a good way to fix a real attention. If you can put real attention on Beelzebub, you can have real attention in life. You didn’t know this secret. In Beelzebub there is everything, I have said it, even how to make an omelet. Among other things, it is explained; and at the same time there isn’t a word in Beelzebub about cooking. So, you put your attention on Beelzebub, another attention than that to which you are accustomed, and you will be able to have the same attention in life.”

Hassein himself exemplifies this kind of attention in BTTHG. After having listened to most of his grandfather’s tales, he takes a firm resolution:

“At any rate, from the present moment, the aim of my existence shall be to understand clearly why the souls arising in these terrestrial three-brained beings are in such an unprecedented, terrifying situation (1117)..”

With this kind of attention, we can take the material in BTTHG (or some of the material) and build something concrete for us and, hopefully, for others. Without this kind of attention, we are bound to make a mess of everything and end up adding one more brick to the “Building-of-the-Tower-of-Babel,” all the time thinking that we are building something concrete

Once this kind of attention has found some form of being-crystallization in some isolated individuals, the next step will be the formation of specialized groups. It will be the task of these groups to investigate some specific aspect of the Teaching as it is presented in BTTHG, and then make the necessary efforts to bring it into humanity’s subconscious. Indications and directions are given in the book; but in order to translate them into practice, the kind of attention referred to by Mr. Gurdjieff in his advice is necessary. Of course, this kind of attention can also be developed in a group work. But in this case, it will be the main task of the group to work for the development of this kind of attention. The members of the group will support each other, but it will be the responsibility of each member to strive for the development in himself/herself of the kind of attention in question..

The work under consideration will be an exercise in both individual and collective “conscious labors” and “intentional suffering.” No form and no amount of teaching and/or preaching can take the place of this work. We must be very clear from the very beginning that we are in the presence of a Legomonism-initiate-oriented-form-of-work. The Legomonism has been handed out; our task now is to decode it and to bring its contents into humanity’s subconscious. It will be a sort of renewal of the Babylonian “Club-of-Adherents-of-Legomonism.” Only now its aim will be decoding rather than coding.

Parallel to the work of development of the kind of attention in question, it will also be oriented to the eradication of old habits. Among them is the old, Kundabuffer-elicited habit of domination of the personality. There is no place for self-glorification in the kind of work under consideration. The old personality with its whimsical demands will have to go or, at most, to become a function. Mister False Self-Love and Madam Vanity, the two representatives of the Devil on Earth, must die, and die for good (it may very well be that Madam Vanity becomes a valuable function, but she has to stop being a master). This eradication of old habits will lead to the development of new habits and functions: new faculties. These faculties will then be put to the service of the Work.

If the solar analogy used at the beginning of this exploration is followed through, it can be said that the third phase corresponds to the emanations and radiations of the suns Mr. Gurdjieff and Beelzebub. We are in the presence of a new solar system -the Mr. Gurdjieff-Beelzebub solar system. That this solar system has two suns or stars is not a strange phenomenon. There are many examples of such solar systems in our Universe; they are known as double stars systems. We do not have to go too far in our Universe to find a good example of a double stars system. We can find one very close to us. The planet Karatas, Beelzebub’s place of birth, belongs to a double stars system. The orbit about each other of its two suns, Samos and Selos, is a good analogy of the orbit about each other of the suns Mr. Gurdjieff and Beelzebub.

In this analogy, it is interesting to notice the relationship between Beelzebub’s place of birth, Karatas, and Mr. Gurdjieff’s place of spiritual birth, the fortress-town of Kars (Karatas may also refer to the Karatas people inhabiting the left bank of the Andi-Koisu river in the Caucasus).. It is also interesting to notice the relationship between the sun Samos, and Pythagoras’ place of birth. The name of the other sun, Selos, is possibly an anagram for soles, the plural of sol or sun. If the analogy between the two double stars systems is followed through, we can say that there are many suns in the solar system Mr. Gurdjieff-Beelzebub. One of them is the sun Pythagoras.  Another, one that constitutes a star of magnitude one, is the sun Ashiata Shiemash. We may even envision a future triple stars solar system -the Gurdjief-Beelzebub-Shiemash solar system.

Concluding Remarks.

A new phase of the Teaching and the Work may be opening to us. It will be characterized by bringing a new kind of attention to the Legominism All and Everything and in particular to the First Series, Beelzebub’s Tales to His Grandson. Once this kind of attention finds development in some of us, the next step will be to bring this attention into Life.

In the Spirit of Brotherhood,

Will Mesa

This is the Webinar that will start on January 10th, under the auspices of the Theosophical Society in America. We have been surprised by that large number of people who responded positively to our advertisement of the Webinar. We had to close registration and open a waiting list for another 8-week Webinar on the same subject starting in March.

The Gurdjieff Experience-The Awakening of Conscience and the Attainment of Reason

Class on Gurdjieff Studies (8 weeks), January 10 – February 28, Tuesdays 11:30 – 12:30 Central time. (Sponsored by Theosophical Society in America)

A Free ONLINE class  — contact Gwynne Mayer in order to be in the class, gwynne.mayer@gmail.com

Will Mesa, author of My Life with Mr. Beelzebub, will present his thorough study and we will explore the premise of the book with exercises based on ‘acquiring conscience’ through the practice of the five strivings of objective morality.  This will focus on our spiritual quest as our conscience awakens which is thoroughly described in the book.  Those who are familiar with Beelzebub’s Tales to his Grandson will be especially interested in the study of this text.  Gwynne Mayer will co-facilitate with Will in this exciting adventure into practical exercises.

Will Mesa Ph.D.  As a professor of electrical engineering for the last 40 years, Will also developed his major interest in Gnosticism and Esoteric Christianity over the last 40 years.  He spent years studying and doing group work with those who knew Gurdjieff in Paris and again in Venezuela.  He is the author of over twenty papers on Beelzebub’s Tales to His Grandson and the author of My Live With Mr. Beelzebub. He is a lecturer for the Theosophical Society in Florida and keeps a presence on the internet with a blog: “Gospel According to Beelzebub.” https://willmesa.wordpress.com/2016/12/13/the-awakening-of-objective-conscience-and-the-attainment-of-objective-reason/

Gwynne Mayer M.A. A frequent facilitator in online groups for Theosophical Society of America comes with 45 years of experience in studies of ancient wisdom, Jungian and Gestalt Psychology, Education, Astrology and Cosmic Sciences.  She has developed her strong interest in Eastern Philosophy, Gurdjieff and the other Masters in Theosophy.  Website: http://gwynnemayer.com/

OUTLINE OF 8-WEEK CLASS WEBINAR THE GURDJIEFF EXPERIENCE—DEVELOPING CONSCIENCE

Week 1&2: The Teaching of the “I.”

  1. Describing “I” from the first chapter of Beelzebub’s Tales.
  2. The importance of “I” as emphasized in the last chapter of Beelzebub’s Tales.

Exercise for Week 1.

  1. Abnormality of man in terms of the unbalance of man’s three brains. Material taken from chapter II of the book “My Life with Mr. Beelzebub.”
  2. Analogy between man and a carriage for conveying a passenger. Absence of “I” in the analogy. Material taken from chapter II of the book “My Life with Mr. Beelzebub.

Exercise for Week 2.

Week 3&4: The Teaching of Objective Conscience.

  1. The true Forth Way is the way of Conscience. Material taken from chapter XI of the book “My Life with Mr. Beelzebub.”
  2. Conscience is the inner master and leads to the first liberation of man. Material taken from chapter XII of the book “My Life with Mr. Beelzebub.”

Exercise for week 3.

  1. Remorse of Conscience as a way to awaken the impulse-Conscience. Material taken from the chapter Arch-Absurd of Beelzebub’s Tales.
  2. On the statue Conscience of the members of the Society-Alkhaldan. Material taken from the chapter The Fourth Personal Sojourn of on the planet Earth.

Exercise for week 4.

Week 5&6: The Teaching of Objective Reason.

  1. What is Objective Reason? Material taken from the chapter The First Visit of Beelzebub to India.
  2. Objective Reason as the only immortal part of us.  Material taken from the chapter The First Visit of Beelzebub to India.

Exercise for week 5.

  1. Objective Reason and the two fundamental cosmic laws. Material taken from the chapter The First Visit of Beelzebub to India.
  2. Different kinds of Reasons. Material take from the chapter The Holy Planet Purgatory of Beelzebub’s Tales.

Exercise week 6.

Week 7&8: “The-Terror-of-the-Situation. “

  1. The Very Saintly Ashiata Shiemash. Material taken from Chapter XXV of Beelzebub’s Tales.
  2. Some of the deliberations of Ashiata Shiemash.

Exercise for week 7.

  1. What happened to the sacred impulses of Love, Faith, and Hope. Material taken from the chapter The-Terror-of-the-Situation of Beelzebub’s Tales and Chapter XIII of my book “My Life with Mr. Beelzebub.”
  2. How all of our hope now is on the awakening of the Impulse-Conscience. Material taken from the chapter The-Terror-of-the-Situation of Beelzebub’s Tales and Chapter XIII of my book “My Life with Mr. Beelzebub.”
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The Awakening of Objective Conscience and the Attainment of Objective Reason

“In all the productions which we shall intentionally create on the basis of this Law for the purpose of transmitting to remote generations, we shall intentionally introduce certain also lawful inexactitudes, and in these lawful inexactitudes we shall place, by means available to us, the contents of some true knowledge or other which is already in the possession of men of present time.”

Beelzebub’s Tales to His Grandson, p. 461

Among the several inexactitudes placed in Beelzebub’s Tales, in accordance with the wise provisions of the Club-of-Adherents-of-Legominism, two deserve special mention and attention. They are Saint Buddha and the Very Saintly Ashiata Shiemash.

I will first show why they constitute inexactitudes. I will then show how these two inexactitudes are placed in the Law of Seven of The Tales. I will proceed to show how in these two lawful inexactitudes are placed the contents of the two most important aspects of true knowledge found in the book, namely, the teachings of Objective Reason and Objective Conscience. I will then proceed to discuss these two teachings from a practical point of view that can lead to realization of them in our everyday ordinary lives. I will then show how the teaching of Objective Conscience has historically been distorted by the Hasnamusses of this world.  I will close my presentation on a personal note.

I will begin with Saint Buddha. He is found in Beelzebub’s Tales for the first times during the third descent and first visit of Beelzebub to India. In fact, by the account in the book (p. 233), the teaching of Saint Buddha was already well established during Beelzebub’s first visit to India. It is obvious from this account that the Buddha in The Tales is not the historical Buddha. Beelzebub’s first visit to India took place during the flourishing of the country Maralpleicie and the existence of the city Gob. This country and this city had entirely disappeared covered by sands during the third catastrophe to the planet as it is accounted for during the fifth descent. Chronologically, the Buddha in The Tales existed around 1500 years B.C., about the time in which the phenomenon known as the transmigration of the races took place. This fact is further corroborated by the chronology of The Tales. We are told in the fourth descent that the ship occasion descended on the “Red Sea” and that Beelzebub witnessed the construction of an observatory in the “outskirts of Cairo.” Historically, this construction took place around 1500 B.C. In any case, we know that the historical Buddha was born around 600 B.C. By the way, the birth of the historical Buddha took place at about the same time that the “Building-of-the-Tower-of-Babel” was proceeding in Babylon. But in the chronology of The Tales, this event takes place much later than Beelzebub’s first visit to India. This is another proof that the Buddha of The Tales is not the historical Buddha.

There is yet another proof of the inexactitude of Saint Buddha. It is the fact that the historical Buddha could have never said these words the Buddha of The Tales said: “Beings possessing presences similar to that of the ALL-CREATOR HIMSELF.” The historical Buddha did not teach the idea of a Creator and Buddhists maintain that the Universe existed and will exist for ever. Why of all Messengers from Above did Mr. Gurdjieff choose Buddha to introduce this inexactitude and the teaching of Objective Reason? For the simple reason that the historical Buddha, of all Messengers from Above, is the one that appealed the most to Reason in order to transmit His teaching.  In order to conform to the sequence and form explained at the end of The Tales, Mr. Gurdjieff needed an authoritative voice; and in order to conform to the wise provisions of the “Club-of-the-Adherents-of-Legominism” he needed an inexactitude. I think that Mr. Gurdjieff reasoned this way; but there may be other reasons I am unaware of.

In any case, I think that I have shown beyond any reasonable doubt that Saint Buddha in The Tales constitutes an inexactitude. However, as I will also show, it constitutes a lawful and intentional inexactitude.

The inexactitude concerning Ashiata Shiemash is easier to show. The key is this paragraph on page 353 of The Tales:

“All the sacred Individuals here before me, especially and intentionally actualized from Above, have always endeavored while striving for the same aim to accomplish the task laid upon them through one or other of those three sacred ways for self-perfecting, foreordained by OUR ENDLESS CREATOR HIMSELF, namely, through the sacred ways based on the being-impulses called ‘Faith,’ ‘Hope,’ and ‘Love’”(B.T., p. 353).

But the ways of “Faith,” “Hope” and “Love” are specifically and unambiguously identified in the book as the way of the full-of-faith Saint Lama, the way of the full-of-hope Mohammed, and the way of the full-of-love Divine Jesus. Furthermore, no Sacred Individual in the book before Ashiata Shiemash is identified with any of these three ways. It is obvious that Ashiata Shiemash is a prophet from the present and from future and not from the past. This is further corroborated by the fact that Ashiata Shiemash introduces the way of Conscience after having determined that the ways of “Faith,” “Hope,” and “Love” had deteriorated as valid ways of self-perfecting. How could Ashiata Shiemash have made this determination if the three ways had not yet been introduced when He made the determination, at least not in the context of The Tales? The only plausible answer is that Ashiata Shiemash is from the present and from the future. Observe that I am not saying that an organization of initiates like the Ashiatan organization or “Ashiatan renewals” never existed in the past. Even official history acknowledges periods of enlightenment in the course of humanity’s historical development.

What I am saying is that Ashiata Shiemash, as He is presented in The Tales, is from the present and the future and not from the past. As in the case of Buddha, Ashiata Shiemash in the book constitutes an inexactitude. And also as in the case of Saint Buddha, as I will show, it constitutes a lawful and intentional inexactitude.

I will now show why the two inexactitudes I am addressing are lawful and intentional, as dictated by the wise provisions of the “Club-of-Adherents-of-Legominism.” I claim that these two inexactitudes are lawfully placed in what I call the fundamental Law of Seven of Beelzebub’s Tales. What is this fundamental Law of Seven or fundamental octave of the book? I say that it is formed in part by the six descents. Each descent is a Stopinder in the fundamental Law of Seven of the book. And the center of gravity of each Stopinder is the particular and specific cause for each one of the six descents. In this way we have six Stopinders and six centers of gravities. Each center of gravity is different from the other and each Stopinder of the law has a specific subjective property, all in accordance with the operational characteristics of the Law of Seven.

Saint Buddha is placed in the third Stopinder (third descent). We know that according to the operational characteristics of the Law of Seven, this Stopinder is critical in the sense that it is through this Stopinder that the evolutionary process receives forces, coming from outside the concentration, which helps the concentration to continue with its evolutionary process. Saint Buddha and His teaching of Objective Reason, it is my contention, provides the outside help for the evolution of the material in the book to continue to yet higher centers of gravities and Stopinders.

The very saintly Ashiata Shiemash, on the other hand, is placed in the fifth Stopinder (fifth descent). Observe that I am not saying that Ashiata Shiemash, or for that matter Saint Buddha, exist during the fifth descent. I am saying that He and His teaching are presented during the fifth descent or fifth Stopinder. This is even more significant as far as the fundamental Law of Seven of the book is concerned. We know that according to the operational characteristics of the Law of Seven the subjective action of the fifth Stopinder is the only one that can give results “opposite to each other.” That is why Ashiata Shiemash and His teaching of Objective Conscience had to be placed in the fifth Stopinder of the Law of Seven of the book. How else could Lentrohamsanin, who is the opposite of Ashiata Shiemash, have been introduced in the book? Everything in the book is written according to the Law of Seven.

(By the way, the name Lentrohamsanin is another proof that Ashiata Shiemash is a prophet from the present and the future and not from the past. This name is an anagram for several well-known names of people who lived in the times of Mr. Gurdjieff. Lenin and Stalin are for sure; Hitler maybe possible. Lentrohamsanin stands for those Hasnamusses or candidate Hasnamusses that will try to distort the teaching of Mr. Gurdjieff now and in the future. I address this question at the end of my presentation.)

(Here I will make a short digression, if you allow me. I would like now to do something I love to do during my lectures on engineering. In the middle of my lectures I love to give a homework assignment that is related to the topic being discussed.  I now propose a homework problem. Here it is. If the six descents correspond to the six Stopinders in the Law of Seven of the book as I claim they do, what is then the seventh Stopinder? That is to say, what is the Stopinder of return or the one that gives completion to the fundamental octave of the book? I will even throw a hint, as I also like to do during my lectures. Here is the hint: The seventh Stopinder is also a descent. Let me say that the answer to this problem is not a theoretical one; rather, it is one that has helped me to intensify my study of The Tales.)

Returning again to the theme of my paper, I think I can say that I have shown that the two inexactitudes of Saint Buddha and Ashiata Shiemash are both intentional and lawful, all in accordance with the wise provisions of the Club-of-Adherents-of-Legominism. I will now have to show that in these two intentional and lawful inexactitudes are placed some important aspects of true knowledge. I can do this by examining in detail the essence of the teaching of Saint Buddha of Objective Reason and the teaching of Ashiata Shiemash of Objective Conscience. But I will take a different approach. I will show that these two teachings are the most profound teachings in the book.

I begin with this proposition: A measure of the depth of a Teaching is our inability to comprehend this Teaching with our ordinary subjective reason. Of course, the only thing new in what I have just said is maybe the proposition itself. We all know this to be true. We all know that the deeper a Teaching is the more difficult it is to grasp it with our ordinary subjective reason.

Let us now examine the two basic tenets of the teachings of Objective Reason and Objective Conscience and let us see if they conform to the given proposition. These are the basic tenets of each teaching:

“This Most Great Foundation of the All-embracing of everything that exists, constantly emanates throughout the whole Universe and coats itself from its particles upon planets –in certain three-centered beings who attain in their common presences the capacity to have their own functioning of both fundamental cosmic laws of the sacred Heptaparaparshinokh and the sacred Triamazikamno- into a definite unit in which alone Objective Divine Reason acquires the possibility of becoming concentrated and fixed” (B.T., p. 244).

“The factors for the being-impulse conscience arise in the presences of the three-brained beings from the localization of the particles of the ‘emanations-of-the-sorrow’ of OUR OMNI-LOVING AND LONG-SUFFERING-ENDLESS-CREATOR; that is why the source of the manifestation of genuine conscience in three-centered beings is sometimes called the REPRESENTATIVE OF THE CREATOR” (B.T., p. 372).

The key word in both tenets is the word emanation. Why emanation and not radiation? We are told that there is a difference between emanation and radiation. In the words of our dear Mullah Nassr Eddin: They are as much alike as the beard of the famous English Shakespeare and the no less famous French Armagnac.” I think that the word emanation is the one proving that the two basic tenets do indeed conform to the given proposition. In order to show this I will now have to quote myself. In my book A Treatise on Cosmic Engineering: A Book of Initiation and Transmutation Written According to the Law, I write:

“The main characteristic differentiating the property of emanation and that of radiation is that the former is related to cosmic processes of a higher degree of intelligence or order, while the latter is related to processes of a mechanistic nature.  It is because of this difference that the property of emanation does not lend itself to measurement and quantification, while that of radiation can be easily measured and quantified.” 

  And then, in connection to the two categories of forces of the Universe, the forces of radiation and the forces of emanation, I write:

“Simply stated, the forces of radiation are differentiated from the forces of emanation because they lend themselves to the process of measurement and quantification.”

“The forces of emanation, on the other hand, can only be understood in terms of the degree of intelligent action they possess and exert on other cosmic forces and processes.  The main problem in dealing with the forces of emanation is the difficulty of measuring and quantifying processes of higher degree of intelligence. This difficulty increases proportionally to the increase in the degree of intelligence of such processes.”

The point I am trying to make here is that the two basic tenets of the teachings of Objective Reason and Objective Conscience are not and cannot be understood through a process of measurement and quantification. They are beyond the comprehension of our ordinary subjective reason. This is precisely what the given proposition says. In other words, because of their high degree of intelligence, the teachings of Objective Reason and Objective Conscience are the two most profound teachings in Beelzebub’s Tales. No wonder they are placed in the two most important intentional and lawful inexactitudes in the book, all in accordance with the wise provisions of the “Club-of-Adherents-of-Legominism.”

But let us now make a quick verification here. And the best verification for us is the one we make using the very same material in The Tales. Is there an account in The Tales of the difficulty of comprehending with our ordinary subjective reason ideas that are beyond such comprehension? There certainly is a very good account. It has to do with the story of the sympathetic Assyrian Hamolinadir, my favorite little story in the book and the one that has taught me the most. Here is a man who has reached the highest degree of human Reason attainable by a man on Earth. He has attended the highest school of learning existing on Earth at that time, the School of Materializing-Thought in Egypt.  He possesses his own “I.” By all accounts, his logical mentation is the envy of everyone. And yet he himself confesses that he cannot understand the “burning question” raised by the “learned beings” gathered in Babylon, namely, the “question-of-the-beyond.” He presents a report at the conference of “learned beings” with the title the “Instability-of-Human-Reason.” He very logically and convincingly shows how easy it is to prove and convince this Reason of anything you like. He cleverly shows that each and every theory concerning the “burning question” exposed by all the “learned beings” is as convincingly and persuasive as the next one. He speaks fifth at the conference. Why is it important to know that he speaks fifth? For the simple reason that it is during the Fifth of the Law that we have a choice. The Fifth of the Law is the place or moment of Temptation. He could have chosen to entertain himself with the “burning question” of the day as the rest of the “learned beings” do or he could have chosen to work for more Being. He chooses the latter. He leaves the conference the same day and goes to plant “Maize” or corn, an essential primitive food which stands for being-food. Before he leaves the conference, now with a very sarcastic tone, he announces:

“. . . . I honestly declare to you all, that concerning this “question-of-the-beyond” I myself, with the whole of the knowledge that has been accumulated in me, am neither more nor less than just an ‘idiot-cubed’” (B.T., p. 337).

It may very well be that certain questions are beyond our possible understanding, even with the highest degree of Objective Reason. One such question may be the one having to do with the operation of the Law of Three. Of the two formulations of the Law of Three in The Tales, one says: A law which always flows into a consequence and becomes the cause of subsequent consequences, and always functions by three independent and quite opposite characteristic manifestations, latent within it, in properties neither seen nor sensed” (B.T., p. 139). The key words here are “in properties neither seen nor sensed.” We see in the experiments of Gornahoor Harharkh on the Omnipresent-Okidanokh that when the third force is introduced no visible phenomenon is obtained and the result cannon be detected by any being-function. We cannot see nor can we sense the manifestations of the Law of Three.

(This reminds me of one of my favorite stories which I always love to tell. It is the story of Saint Augustine, Doctor of Grace and my favorite Saint. Saint Augustine went near the sea to solve the mystery of the Holy Trinity once and for all. He was deep in thought when he saw a boy going into the sea with a bucket in his hands. The boy filled the bucket and then emptied it onto the sand. He went back to the sea, filled the bucket again, and then emptied it onto the sand. He went like this for some time. Saint Augustine sees all that and, wakening from his deep thoughts, asks the boy, “What are you trying to do?” “I am trying to empty the sea onto the sand,” replied the boy.  “But that is impossible,” protested Saint Augustine. “So it is what you are trying to do,” said the boy. Saint Augustine returned home in peace with himself.)

Before I proceed to the most important question in my presentation, I would like to give a brief summary of what I have said so far. I think I have shown that both Saint Buddha and the very saintly Ashiata Shiemash constitute chronological inexactitudes in The Tales. I have also shown, I hope, that these two inexactitudes are both intentionally and lawfully placed in the fundamental Law of Seven of the book, all in accordance with the wise provisions of the “Club-of-Adherents-of-Legominism.” And I also hope that I have shown that the teaching of Saint Buddha on Objective Reason and the teaching of Ashiata Shiemash on Objective Conscience, respectively, are the two most profound teachings in The Tales. This by itself justifies the fact that these two teachings are placed in the two most important inexactitudes in the book.

I am now ready to address the most important question in my presentation. It is not a theoretical but a practical question. This is the question: What do the awakening of Objective Conscience and the attainment of Objective Reason entail? As always, our dear grandfather Beelzebub provides a direct and concrete answer:

Suffering; the awakening of Objective Conscience and the attainment of Objective Reason entail suffering.

I remember a conversation I once had with a friend in the Work. This friend of mine asked me to summarize with one and one word only the teaching of Mr. Gurdjieff. Since by then I had studied The Tales my answer came out instantaneously: “Suffering,” I said. As instantaneously as the protest of my friend who said, “Why suffering? Why do we need more suffering? I suffered enough during my childhood. Why do we need so much suffering?” Well, that is exactly the point, why so much suffering? And this brings us to the opening chapter of the narrative in The Tales, “Why Beelzebub was in Our Solar System.” We are told:

“. . . –Beelzebub once saw in the government of the World something which seemed to him ‘illogical’ . . .” (B.T., p. 52).

What was the “illogical” something Beelzebub saw in the governing of the world? Observe that we are never told what this “illogical” something was. It is for us to figure it out. Well, together with some other people, I say that the “illogical” something Beelzebub saw was so much suffering. And it was because of his yet unformed Reason and his impetuous mentation that Beelzebub rebelled and, finding support among his comrades, brought “the central kingdom of the Megalocosmos almost to the edge of revolution.” The punishment fit the crime. Beelzebub was exiled, together with his comrades, to a remote corner of the Universe, to our Solar System, so that he could learn on the spot something about the government of the World. And after years and years of a long and suffering exile, Beelzebub indeed learned something. He learned that suffering was an objective condition derived from the operation of the laws. Now Beelzebub could say, through the mouth of the Most Very Saintly Ashiata Shiemash:

“In all three-brined beings of the whole of our Universe without exception, among whom are also we men, owing to the data crystallized in our common presences for engendering in us the Divine impulse of conscience, ‘the-whole-of-us’ and the whole of our essence, are, and must be, already in our foundation, only suffering” (B.T., p. 372).

This, to me, is one of the two most profound and shocking statements in The Tales. The other one I will mention in a moment. Both statements reflect what Beelzebub learned after years of exile in our solar system.

Suffering is inevitable, we are told. Suffering is universal, we are also told. Even the souls in Purgatory must suffer because of the “sins-of-the-body-of-the-soul.

“Suffering is the cause, the awakening of Conscience the effect.”

 The great American writer, Henry Miller, who himself was a frequent reader of The Tales and one of my favorite writers because of the humanity always present in his writings, wrote:

“Only in sorrow and suffering does man draw close to his fellow man; only then, it seems, does his life become beautiful”

The attainment of Objective Reason also entails suffering. In his Commentaries on Beelzebub’s Tales, Orage has a formulation that I am going to use here because it cannot be improved. He says: “Objective Reason means coming to the end of subjective reason and then having a totally different experience….The end of subjective reason, as in the case of Hamolinadir, is complete despair.”

To us, engaged as we are in the practical application of this teaching, the real question is: What is the nature of this suffering?

It is certainly no the circular and useless neurotic suffering we see around. It is certainly no the suffering in isolation practiced in certain schools. Of this suffering there is in The Tales a very strong critique in connection with the sect of the “self-tamers.” It is a matter of suffering of the essence and not of the personality, we are told. It is a matter of objective suffering and not subjective suffering. I think that one very important aspect of the nature of this suffering is the suffering of our situation in life. That, I think, is the kind of suffering Mr. Gurdjieff alludes to.

I have to suffer my situation in life. I have to suffer in the presence of the fact that I am unable or unwilling to ask myself the real deep questions: Who am I? Why am I here? What am I doing here? What is the purpose of my life and of life in general? Why am I so egoistic? Why is it that the impulse of love for my neighbors as children of one common Father does not arise in me more often? Why do I keep repeating the same blunders in life, like Belcultassi? Why am I unable or unwilling to give up what I have to give up, to sacrifice what I have to sacrifice, in order to wake up from my deep organic sleep?

There are in The Tales examples of people who did not ask themselves the real deep questions. They have incomplete beings. A good example is the case of the self-loving and full-of-pride philosopher Atarnakh. He developed a theory on wars and expounded his theory in a treatise under the title: “Why do Wars Occur on the Earth? But all in all his theory was incomplete and resulted in grave consequences for the welfare of the Whole. Why was it incomplete? It was incomplete because he himself was incomplete. His work on himself was incomplete. He did not give up what he had to give up; he did not sacrifice what he loved the most, his love for himself and his intellect and his love for his own glory, instead of the glory of the Whole or God.

The nature of the suffering referred to in The Tales involves remorse, real remorse. Mr. Gurdjieff was a master at feeling remorse. He confessed it many times. From his own youth he felt remorse for his situation in life and he asked the big questions. He did not indulge in the veneration of the evil-entity of our invention, the so-called “Self-Calming-God,” and suffered in order to find answers to his questions. That is why he presented a complete teaching on Remorse.  We are told that when Remorse takes place in the atmosphere, in the presence of the emanations of the Holy Sun Absolute or any sun, heat and light are produced. In us, this light translates into understanding.  When we feel remorse, we understand. But we are always finding ways to avoid remorse, to avoid suffering.

After all that has been said about suffering, one important question remains. Is suffering eternal? Is there an end to suffering? As always, our dear grandfather Beelzebub has a direct and concrete answer to the question. The Tales would be incomplete if the question of the end of suffering were not addressed. Suffering is not eternal, we are told. There is a way out of our suffering. It is the way of Objective Love. Objective Love is the antidote of suffering. This is all expressed in this paragraph in “The Terror-of-the-Situation,” as of a way of telling us that there is a way out of the “Terror-of-the-Situation:

“And none of them would, because in none of the ordinary beings-men here there has ever been for a long time, any sensation of the sacred being-impulse of genuine Love. And without this “taste” they cannot even vaguely describe that most beatific sacred being-impulse in the presence of every three-centered being of the whole Universe, which, in accordance with the divine foresight of Great Nature, forms those data in us, from the result of the experiencing of which we can blissfully rest from the meritorious labors actualized by us for the purpose of self-perfection” (B.T., p.  357).

How do we enter this Kingdom of Love? An important question because the Kingdom of Love is the end of suffering. We are told that now we must first awake to Objective Conscience. The awakening of Objective Conscience is the way to Objective Love and Objective Love is the end of suffering. The second great commandment that the Divine Teacher Jesus Christ gave us, and the Al-Loving Jesus Christ is the only Divine Teacher identified as such in The Tales,  “love your neighbor as yourself,” this commandment represents The Way. “Love of your neighbor; that is the Way. Bring to everyone that which you felt for your parents,” said Mr. Gurdjieff. But before we enter the Way we must awake to Objective Conscience.

I now come to the final question in my paper. The question of how the teaching of Objective Conscience is distorted throughout the history of humanity. Although I am convinced that the teaching of Objective Conscience is specifically fit to the Reason of our times, it is possible to find aspects of this teaching in all the great teachings given in the past. For instance, one can find Objective Conscience in the teaching of the Vedas, in Moses’ Ten Commandments, in Buddhism’s Five Precepts, in Plato’s Republic, in Jesus’ Sermon on the Mount, in the first Sura of the Koran and in the teachings of Lamaism. One can also find distortions of each and every one of these teachings in humanity’s historical development.

There are in The Tales examples of how a particular teaching is distorted. Distortion always comes through mixing. One example is the distortion of Christianity. On page 703, we are told:

“They mixed in it a great deal from the teaching of Saint Moses which by that time had already been thoroughly distorted; and much later, namely, during the period which contemporary beings called the “Middle Ages,” the so-called ‘elders of the church’ inserted into the Christian religion nearly the whole of that fantastic doctrine invented by those ‘learned’ beings in the city of Babylon, who belonged to the school of the dualist, about which I have already told you.

But nowhere in The Tales is the matter of distortion of a teaching so explicitly treated as it is in the case of the teaching of Saint Buddha. Since I have already shown that Saint Buddha constitutes an inexactitude, I think it is important to pay close attention to what is said in connection of the distortion of the teaching of Saint Buddha. Here is what we are told:

“But to the grief of every Individual with Pure Reason of any gradation whatsoever and to the misfortune of the three-brained beings of all succeeding generations who arise on the planet, the first succeeding generation of the contemporaries of this genuine Messenger from Above, Saint Buddha, also began, owing once again to the same particularity of their psyche, namely, of wiseacring –which until  now is one of the chief results of the conditions of ordinary being-existence abnormally established there- to wiseacre with all His indications and counsels, and this time to ‘superwiseacre’ so thoroughly that there reached the beings of the third and fourth generations nothing else but what our Honorable Mullah Nassr Eddin defines by the words:     “’Only-information-about-its-specific-smell.’” (B.T., p. 2349-240)

Is Mr. Gurdjieff telling us how the first succeeding generation of his contemporaries will distort his teaching? I think he is. I think we can say that it has already happened.

The distortion of the teaching of Objective Conscience brings us to consideration of the Hasnamuss type, one of the prominent types presented in The Tales. We are told that the word Hasnamuss “designates every already definitized common presence of a three-brained being , both those consisting of the single planetary body as well as those whose higher being-bodies are already coated in them and in which for some reason data have not been crystallized for the Divine impulse of Objective Conscience” (B.T., p. 270)

What is the common characteristic of the Hasnamuss type? This is an important question for us because there are in each and every one of us some Hasnamussian tendencies. This is obvious if we examine the seven components of the integral spectrum, the so-called spectrum of Naloo-osnian-impulses, which participates in the complete formation of the Hasnamuss type and apply them to us. However, I am convinced that if we work on ourselves with honesty and dedication, these Hasnamussian tendencies will disappear by themselves. But we must be aware of their existence in the Universe, in life, and in us. It seems that for the proper maintenance of objective good in the Universe, objective evil is a necessity. In any case, the common characteristic of the Hasnamuss type is his unwillingness and refusal to suffer. It as if the Hasnamuss candidate were able to see, with his subconscious, the struggle and suffering that lie ahead on the path to Objective Conscience and says to himself: “No way. I am not going to go through all that. I am going to find an easy way out.” And he always finds it; as amazing as it may be, there is always an easy way out for the Hasnamuss type. This is one of the mysteries of life.

We now come to the most perfected Hasnamuss type, the Eternal-Hasnamuss-individual. Of the three hundred and thirteen Eternal Hasnamuss of the whole Universe, two come from our planet. They are Harnahoom and Lentrohamsanin. Both of them refuse any kind of effort and suffering. Harnahoom has one very small secret: Any metal abundant on the surface of the Earth could be transmuted into gold. But we are told that there is no small secret; there is only work and effort on the part of us and something else that does not depend on us. Lentrohamsanin has a small secret too: “Man’s greatest happiness consists in not being dependent on any other personality whatsoever, and in being free from the influence of any other person, whoever he may be.” But we are told that the restoration of Beelzebub’s horns, during the ceremony where He was granted from Above His second and final pardon, is dependent on the renunciation by others of certain particles of their own horns. We are dependent on each other; we need each other. Even for our own salvation, we need each other.

There are other characteristics common to the Hasnamuss type. Two of them are vanity and the search for self-glory. In the Eternal-Hasnamuss-individual these two characteristics are elevated to the highest degree of crystallization. Look at Lentrohamsanin: He uses no less than the hides of one hundred buffalos to inscribe what amounts to a simplistic and maleficent idea: “Let us free ourselves from the need of having to sweat.

Lentrohamsanin, we know, is the representative of the destructor of the teaching of Objective Conscience. He represents Objective Reason without Objective Conscience. He is a lopsided development. He lacks the emotional urge to fulfill the fourth striving of Objective Conscience, “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,” the quintessence of Objective Conscience.

This brings us to the beginning of this article, its very same title, and to my final remark: For a proper and normal development, the attainment of Objective Reason must be preceded by the awakening of Objective Conscience. That is why I intentionally selected the title of my paper to be “The Awakening of Objective Conscience and The Attainment of Objective Reason,” precisely in that order even in spite of the fact that in The Tales the teaching of Objective Reason precedes that of Objective Conscience. In the same manner that entering the Kingdom of Love requires the awakening of Objective Conscience, which entails suffering, the attainment of Objective Reason also requires the awakening of Objective Conscience.

The awakening of Objective Conscience is the central and final message in Beelzebub’s Tales to His Grandson.

I want to end this post with a personal note. I have to say that this is the most exhaustive piece of work that I have done on The Tales. It is also the dearest to my heart. I thought about it for days and weeks and I also felt it. I even had two dreams about The Tales while I worked on my article. In one dream I was in a room with Mr. Gurdjieff and other people and I asked him a question. If I put my dream in words here is how it went. I said to Mr. Gurdjieff, “Sir, may I ask a theoretical question?” He looked at me and then said, “Yes, you may.” “Most teachers say that when we attain liberation we blend directly with the Holy Prime-Source of everything existing. However, in Beelzebub it is taught that this was possible before the Choot-God-Letanical period but that after this cosmic event, it became impossible to blend directly with the Holy Sun Absolute. Sir, I want to know, which is the correct view?” And do you know what his answer was? He said, “The answer to your question is in The Tales. Search for it.”

I am now fully convinced that The Tales is the true and only way available to us to approach the teaching left to us by Mr. Gurdjieff. This is even more so for future generations. I am also convinced based on data I have gathered here and there, that other approaches to the Teaching have already begun to be distorted. Even Mr. Gurdjieff’s writings have been distorted and unfortunately as that might be by disciples of the first and second generations. Fortunately, we still have the original version of the book whose publication Mr. Gurdjieff himself supervised. The book was written with so much objective love and external considering for us that it even warns us how it is going to be distorted and how we might distort it. I once said to a friend in the Work: “We may make mistakes about the material in The Tales but if we return to the book again and again, with passion, sincerity, and good intentions, these mistakes will sooner or later be corrected.” Future generations will understand more from the book than us. It must be this way. But this is only possible if we strive with the whole of our being to understand as much as we can here and now. This is our responsibility as true disciples of Mr. Gurdjieff and our dear grandfather Beelzebub.

Thank God for bringing us together to this Teaching. Thank our dear grandfather Beelzebub for teaching us the ways of Objective Conscience and Objective Reason. And thank you for your time and attention to this message.

 

ANNOUNCEMENT:

In relation to the material presented in this post and under the auspices of the Theosophical Society in America, the following Webinar will be offered beginning next year. Here is a brief information about this webinar:

The Gurdjieff Experience-The Awakening of Conscience and the Attainment of Reason Class on Gurdjieff Studies (8 weeks), January 10 – February 28, Tuesdays 11:30 – 12:30 Central time.

A Free ONLINE class  — contact Gwynne Mayer in order to be in the class, gwynne.mayer@gmail.com

Will Mesa, author of My Life with Mr. Beelzebub, will present his A thorough study and we will explore the premise of the book with exercises based on ‘awakening conscience’ through self observation and remorse.  This will focus on our spiritual quest as our conscience awakens which is thoroughly described in the book.  Those who are familiar with Beelzebub’s Tales to his Grandson will be especially interested in the study of this text.  Gwynne Mayer will co-facilitate with Will in this exciting adventure into practical exercises.

Will Mesa Ph.D.  As a professor of electrical engineering for the last 40 years, Will also developed his major interest in Gnosticism and Esoteric Christianity over the last 40 years.  He spent years studying and doing group work with those who knew Gurdjieff in Paris and again in Venezuela.  He is the author of over twenty papers on Beelzebub’s Tales to His Grandson and the author of My Live With Mr. Beelzebub. He is a lecturer for the Theosophical Society in Florida and keeps a presence on the internet with a blog: “Gospel According to Beelzebub.”

Gwynne Mayer M.A. A frequent facilitator in online groups for Theosophical Society of America comes with 45 years of experience in studies of ancient wisdom, Jungian and Gestalt Psychology, Education, Astrology and Cosmic Sciences.  She has developed her strong interest in Eastern Philosophy, Gurdjieff and the other Masters in Theosophy.

 

 

 

 

 

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