A TREATISE ON COSMIC ENGINEERING: A Book of Transmutation and Initiation Written According to the Law

NOTE: In the previous post of this blog with the title “Gospel According to Beelzebub” I announced that it was the last post in my blog. I stated very clearly and precisely that after more than sixty posts in my blog, I realized that I had become tired and fatigued with the task of writing more posts. Personally, I had to find something new in order to move on. And I did find it, I would say very casually indeed. In my post I quoted a paragraph from Beelzebub’s Tales, the book that guided my search for forty years that for a long time and elucidated in detail how this paragraph illuminated my inner life. I don’t feel necessary to repeat here that paragraph; you can go to my post (last and closing post in my blog) and find the content of the paragraph under consideration and read all I had to say about it.

I also wrote in my last post in my blog the following paragraph:

“I am now very much immersed in the publication of my second book. It is a very simple task because it is all finished and all I have to do is to attend to the details of its publication. Not major efforts needed which makes me happy. If the title of my first book was rather original and clever, as a friend of mine told me, “My Life with Mr. Beelzebub,” the title of this second book is even more original: “A Treatise on Cosmic Engineering: A Book of Transmutation and Initiation Written According to the Law.” This title is a reflection of my long interest in the ancient and venerable science of Alchemy which I have studied and practiced for years. But the true fact is that I started working on this book around 1990 and in the beginning I did it for the express purpose of learning more about Beelzebub’s Tales. But in time and with time, it became a book of its own. However, I never felt the need to publish it; now that the Sacred Raskooarno is fast approaching, I strongly feel this need.  Modesty aside, I expect my book to be a contribution to the esoteric and hermetic literature. After all, I am destined to be the first Cosmic Engineer of the planet Earth. However, my book will never be at the level of Beelzebub’s Tales. Mr. Gurdjieff has always been the Teacher; I only strove to be a faithful disciple. As the Divine Teacher Jesus Christ put it in Matthew 10: 24-25: “A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple to be like his teacher, and a servant like his master.’”

Like the above paragraph indicates, I am very busy working on my book, mostly engaged in correcting spelling and grammar. While working on the book the idea came to me to use my old blog “Gospel According to Beelzebub” to share with others parts of the content of the book. Why not? My book is about the material in Beelzebub’s Tales and so is the content of my blog. My blog has existed for over seven years and now is well-known by people who follow the teaching of Mr. Gurdjieff. So, why not use one of Mr. Gurdjieff favorite sayings: “In this business everything profits us”? The point is that many people who are already familiar with my work using the material in Beelzebub’s Tales, people who follow my writings in this blog, will benefit if I expose part of my book here in this blog.

I will begin by sharing the Foreword of my book because it presents in a nutshell what the book is all about. As the subtitle of the book indicates, it is written according to the Law. What does that mean? It means that I tried to write the book according to the first fundamental cosmic laws, the law of seven. The book has seven segments or seven chapters as they may also be viewed. Each segment corresponds to a Stopinder or interval in the law of seven. The first segment entitled The Aim of Cosmic Engineering is the note DO of the law of seven of the book. It is the starting point of the book and I plan to share it with my readers in its totality. The heart of the book is the sixth segment on transmutation. It is a long segment located between the notes FA and SI of the book, the preparation to ascend to a higher octave. I will try to post this segment in its many different parts.


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Is There an End to My Efforts? (Or Entering the Kingdom of Love)

After forty years studying and practicing the teaching of G. I. Gurdjieff mainly presented in his magnum opus Beelzebub’s Tales, I am beginning to ask myself a central question: Is there an end to my efforts? And by the force of sheer luck, or by some Grace from Above, who knows, I am arriving to an answer which I would like to share with all of you invisible friends out there.

During the forty years of study and practice of the material contained in Beelzebub’s Tales, a book that either by choice or by destiny became for me the proverbial basket in which I put all my eggs, there is a paragraph I again and again come back to because of its simplicity and the depth of its message. This paragraph is the one I have quoted the most in my writings and it is to be found in what many consider to be the central chapter of the book. Here is from Chapter XXVI, “The-Terror-of-the-Situation,” page 357:

‘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.

The content of this paragraph is simple and straightforward. It conforms to Mr. Gurdjieff’s indictment on the nature of what he taught: “I teach simple things. I teach that when it rains pavements get wet.” The paragraph says what it says. And what it says is that if I experience the being-impulse of genuine Love, “I can blissfully rest from the meritorious labors actualizaed for the purpose of self-perfection.” This means what it means: No more exercises, no more morning sittings, no more book reading, no more group work, no more group leaders, no more dances and movements. In simple words: No more Search. I can do any of those things, or do all of them for that matter, but not because I have to but only because I wish to

It should be point out here, in passing, that in relation to the teaching presented in Beelzebub’s Tales and to which I am referring to here, experiencing the impulse of genuine Love is equivalent to the awakening of the Divine Impulse of Objective Conscience and to the attainment of Objective Divine Reason (Genuine Love, Objective Conscience, Divine Reason, they are all the same, just Ways of return to the Prime Source of the All-Embracing of Everything Existing, as it is presented in Beelzebub’s Tales). Experiencing genuine Love is, however, above and beyond the so-called coating of higher being-bodies. The coating of higher being-bodies relies on the practice of conscious labors and intentional suffering. But, as the leading paragraph clearly states, experiencing the impulse of genuine Love is the end of conscious labors and intentional suffering.

While trying to digest everything concerning the impulse of genuine Love, I had a very interesting and fruitful private exchange with a friend who has been following the Living Teaching Mr. Gurdjieff left us for about the same time I have been doing it. At one point in our lively exchange, my friend asked me a very direct question: What is this impulse of genuine Love? After thinking for a while, I replied to his question by saying that we cannot express in words the nature of this impulse, that we cannot prove its very existence, that the only thing we can do is to intuitively experience it, and even more importantly, to experience it in Silence. This impulse, I told him arises in our true nature or what others call the Self, and that is the place of Silence where real Joy, real Peace, real Happiness, real Compassion, and real Love arise.

This will be the last post in this WordPress blog of mine with the title of “Gospel According to Beelzebub.” I started this blog on June of 2010. The first post was on June 24, 2010, with the title “Listening to Beelzebub’s Tales.” I dedicated this post to the memory of my dear grandfather Eduardo Mesa, who early in my childhood taught me how to listen to tales. Very specifically, my grandfather taught me to pay attention to the nuances found in every good tale. My grandfather was born in Cuba, healthy and free; he died in Cuba, unhealthy and slave to the lunacy of that plague of humanity nowadays known as Bolshevism. May God bless his soul! I must say that with respect to my grandfather, and my father as well, I am now happy and content because I know I did the kind of work required in the line of blood in order to free them from their karmic burden. But not only that, I am also happy because I know that I followed the indications given to me by my grandfather during my childhood, and that I learned to listen to Beelzebub’s Tales and the proof of that is this post. As the Divine Teacher Jesus Christ said: “He who has ears, let him hear.” In any case, this blog has now, after seven years of existence and according to the operation of the first cosmic law, the Sacred Heptaparshinokh, come to a full circle and its existence is no longer a necessity.

I am now very much immersed in the publication of my second book. It is a very simple task because it is all finished and all I have to do is to attend to the details of its publication. Not major efforts needed which makes me happy. If the title of my first book was rather original and clever, as a friend of mine told me, “My Life with Mr. Beelzebub,” the title of this second book is even more original: “A Treatise on Cosmic Engineering: A Book of Transmutation and Initiation Written According to the Law.” This title is a reflection of my long interest in the ancient and venerable science of Alchemy which I have studied and practiced for years. But the true fact is that I started working on this book around 1990 and in the beginning I did it for the express purpose of learning more abaout Beelzebub’s Tales. But in time and with time, it became a book of its own. However, I never felt the need to publish it; now that the Sacred Raskooarno is fast approaching, I strongly feel this need.  Modesty aside, I expect my book to be a contribution to the esoteric and hermetic literature. After all, I am destined to be the first Cosmic Engineer of the planet Earth. However, my book will never at the level of Beelzebub’s Tales. Mr. Gurdjieff has always been the Teacher; I only strove to be a faithful disciple. As the Divine Teacher Jesus Christ put it in Matthew 10: 24-25: “A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple to be like his teacher, and a servant like his master.”

In order that you, invisible friend out there, may have a preliminary idea of the nature of my book on Cosmic Engineering, and also in order that you know how I now stand with respect to what people call the Work and that I call the Living Teaching, I have decided to copy here, in this the last post of my blog, the last page of my book on Cosmic Engineering:



  2. COMMON FATHER of all beings

  3. GOD of the Universe from WHOM Emanates the Holy Third Force

  4. May your Blessings descend upon us Cosmic Engineers of the planet Earth!

  5. Protect us from all inevitable Fifths of the Law

  6. Show us the way leading to Real Being

  7. And grant us Your Pardon so we may voluntarily return to Your Kingdom

My most sincere thanks to all those from all gender, race, nationality, and inclinations that for seven years visited my blog, and liked the posts and commented on them. I always did my best to answers all comments and I hope I fulfilled my duty. The fact that I am now closing this blog, in the sense that this is the last post, does not mean that you cannot visit it again in the future. I hope and wish you do it.

Will Mesa

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


“Y nadie sabra describirla, porque ninguno de esos seres hombres ordinaries de aqui siente ya, desde hace mucho tiempo, la sensacion del impulso eseral sagrado del verdadero amor. Y como ignoran ese “sabor,” no sabrian representarse, por poco que fuese, ese impulso sagrado que mas beatitud aporta en la presencia de todo ser tri-centrico del Universo, y que constituye en nosotros, conforme a la prevision divina de la Gran Naturaleza, datos tales que al sentir sus resultados podemos con toda felicidad descansar de los esfuerzos meritorios que hemos cumplido con vistas a nuestro propio perfecionamiento.”

Relatos de Belcebu, Capitulo “Horror de la Situacion,” Libro Primero, pagina 292-293



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. El Amor del cuerpo es el sexo, el cual depende de la polaridad y es independiente de culquier otra funcion. Se ha dicho que 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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“‘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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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. 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!

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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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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