Beelzebub’s Tales is a mirror. But it is not any kind of mirror, but a very special kind of mirror. It is a mirror that reflects our subconscious. Mr. Gurdjieff said that our subconscious is the real consciousness and our ordinary every-day consciousness, the one we use to carry out the affairs of our every day ordinary life, is the fictitious consciousness.
So, the real question is: How do we penetrate our subconscious in order to have real consciousness?
We need a mirror in which our subconscious is reflected. Self-observation cannot do it and that is why self-observation is not even considered in the book and when considered only once is to warn us.
Without the proper mirror there is very little hope for us and the reasons for this lack of hope are twofold:
In the first place, there is the consequence crystallized in us of the property of Kundabuffer that makes us see reality topsy-turvy and which makes us see the mot in our neighbor’s eye without the possibility of seeing the beam in ours.
In the second place, there is the fact that the subconscious functions at a greater speed than our ordinary consciousness and everything that is happening there is so fast that our ordinary consciousness cannot perceive it.
So, we need someone pointing the finger to our subconscious. We can find a teacher to do that for us but the question is: Where is the teacher?
I claim that Beelzebub is the teacher. He has physical form and his physical form is the language of mentation by form, which is the language of the subconscious instead of the language of mentation by thought that is the language of our everyday ordinary consciousness.
In my next post, I will give concrete examples of how to use Beelzebub’s Tales to penetrate our subconscious in such a way that we become normal three-brained beings again.