During my many years of study of Beelzebub’s Tales to His Grandson (BTTHG)., I have wondered about the meaning of the chapter Beelzebub in America of the book in the context of the importance that America had for Gurdjieff and the importance it has during the present flow of Heropass for the entire planet. But I always felt that decoding this chapter, or at least penetrating into its inner meaning, was the task for a group and not for some isolated individual as it is the case with other aspects of the book (for instance, the work of experimentation I have carried out as reported in another post of this blog). I did feel, however, that one clue to the meaning of the chapter on America (chapter 42) was the fact that it was located between the chapter on vibrations, “The Bokharian Dervish,” (chapter 41) and the chapter on War (chapter 43).
It is also important that, in seeing the chapter on America in the context of BTTHG, we must focus the book as a whole to guide our search and research. Everything is in Beelzebub, as Gurdjieff said. The point is that we have to see America in terms of vibrations and the Law of Seven. This places America within the context of the Teaching and BTTHG. We do not have to introduce any idea from the outside. This is important if we want to see everything from a totally new perspective, one that probably Gurdjieff is the only one to have seen, and one that will help us and others to develop the new reason we all need if we are to eradicate wars and bring humanity to a new Golden Age.
We begin by asking the following question: what does the chapter Beelzebub in America represent in the context of Beelzebub’s Tales? We must keep in mind that every complete statement in the book has seven aspects and that every statement can only be understood when taken together with the rest of the book. If we accept the fact of Beelzebub representing the “I” impartially and objectively surveying the life of men, then it could be said that the chapter on America can allegorically be taken as a descent of the “I” into the planetary body. In no other chapter does Beelzebub descend into the body as he does in the chapter “Beelzebub in America.”
The chapter begins with Hassein, who by now has learned a few things, reminding his grandfather of those three-brained beings there who are great devotees of the “fox trot.” Beelzebub begins his visit to America with a meeting with the mister who was “up to his eyes in innumerable dollar businesses.” Very soon he confronts the disregard for oral communication by the fact that Americans only need five words to carry on a conversation. And then page after page full of alcohol, different kinds of parties, blood in a slaughterhouse, food, sex, toilets with comfortable seats, uncleanliness of the body, and so on. These caricatures, “Mr. Chatterlitz,” “Mr. Bellybutton” and “Mr. Onnason” are aspects of the body. The chapter ends with the curious observation that the pelvis of beings of the female sex is getting narrower and narrower with the inevitable consequence of more and more production of accidental conceptions through Caesarian operations, that is, unnaturally. Could all this mean the narrowing of vibrations of natural life at the expense of vibrations of artificial life as seen all around, particularly in America where everything is artificially beautified, as it is said in the book, for the sake of external appearance-suggestibility? The whole chapter is about the body. The connection here is that the body is the fascination of the young and the restless. We (America) are still young and restless.
Precisely because America is young and restless, it is open to experimentation as it was little more than two hundred years ago when it was being born. Experimentation is for the young and when we feel like experimenting, we are vivified. The comparison between the death of Russia, representing the old world – coming from the mind – and, the death of America, representing the new world – coming from sex and the stomach – (the body) is very revealing. We are young, irresponsible, suggestible, unclean, but our minds are still the minds of the young, open and ready to accept and embark on the new. Our minds are flexible as those of young people. In the old world, with minds that are fixed and rigid that is no longer possible.
This striking difference between the new and the old world is explicitly acknowledged towards the end of the chapter on America. It is allegorically represented in the previous chapter by the fact that the Bokharian dervish Hadji-Asvatz-Troov had to go into a cave to experiment with the laws of vibrations. In this sense it is interesting to observe that Beelzebub felt he could reveal his true nature to this dervish, implying that only to beings in the underground working in the service of truth can the nature of the higher world be revealed. In any case, in the time of the Chinese brothers, Choon-Kil-Tez and Choon-Tro-Pel (page 822 onward), during the Tikliamishian civilization, experimentation was still possible on the surface of the planet, but now, in the time of the Bokharian dervish in the early twentieth century, experimentation is possible only underground; so corrupting and contaminating have become the vibrations of the old world. But, in America, experimentation is still possible in the open because we are still young and restless and because proper conditions still exist.
The original question, namely, what kinds of vibrations are possible in America, is the exact and precise question we have to address in order to understand the chapter on America and its relative place in Tales, very specifically its place between the chapter on vibrations and the chapter on War.
Right now, during the present flow of Heropass, we can see two levels of possible vibrations. One corresponds to the young America; the one Gurdjieff saw when he referred to simple people with the possibility of blending “with the general mass in order to strive together with common efforts to become such three-brained beings, as they should be.”(BTTHG, p. 1043). For lack of better words, we can call this vibration the younger vibration. The other is the one coming from the old guard, elected officials, moneychangers, evangelists, politicians, the new nobility of the rich and famous, generals and mayor generals, and, of course, the influential learned beings of new formation. They are the Bureaucrats, Plutocrats, Theocrats, Democrats, Zevrocrats, and Aristocrats, found in the chapter on War, plus the learned beings of new formation found throughout the book. We can call this vibration the older vibration. What is occurring right now is a confrontation between the older vibration and the younger vibration. Gurdjieff saw the whole thing coming and put America between the younger vibration represented by the chapter on vibrations, which had to take place underground because in the older world this was the only way for this vibration to develop but that, in the new and younger world represented by America, can still take place on the surface and in the open (that is why he brought the Teaching to the west with strong emphasis on America, the longest chapter in the book); and the older vibration represented by the chapter on War, that evil of evil that now has become a lawful organic need for humanity.
Gurdjieff saw both possibilities and placed America between them. And, as always, he saw both possibilities in terms of the law of vibrations, which materially is the Law of Seven. Looking at all this from the point of view of the Law of Seven (and we have to do it because it is a process as any other process and processes are governed by this law) this vision of two possibilities very appropriately corresponds to a Harnel-Aoot of the octave of possibility of vibrations of America, which always gives “opposite results.” (BTTHG, p. 791). One of the two can lead to an outer cycle, the one governed by the older vibration, which will be a continuation of the old story; the other, governed by the younger vibration, will lead to an inner cycle, something of the kind of some Ashiata’s renewals or an Ashiatian epoch. Of course, there is a third possibility, the coexistence of the two cycles which could lead the inner cycle to go underground like the Bokharian dervish, while people in the outer cycle will keep destroying themselves as usual but in ways we have not seen before.
The question of the older vibration representing the denying force and the younger vibration representing the affirming force can be viewed as a manifestation of the Law of Three; the third and reconciling force being some kind of third vibration in the manner of the organization of the Very Saintly Ashiata Shiemash. It is very interesting to notice that after Ashiata Shiemash decided to carry out his mission he went to a country then called Kurlandtech (BTTHG,p.366). One possible origin of the word “Kur” is “Kurma” (Encyclopedia Britannica) which is a churning, motion or a blending. The word “landtech” certainly may stand for the America of today. In any case, it is important that we view Ashiata Shiemash and his organization as some form of community of people who can think for themselves (being mentation) and who are working for the realization and actualization on Earth of a higher truth and purpose. This organization will have to be built on some kind of popular wisdom and common sense and, in this respect, it is interesting to notice that the chapter on America begins with an invocation to the confirmed followers of Mullah Nassr Eddin whose teaching represents popular wisdom and common sense.
It cannot be expected that wars are going to end tomorrow or the day after, and from reading the chapter on War, Gurdjieff did not expect it either. But a grain can be planted in the soil and, on page 951, in the chapter on America we read that the “soil” of the continents of North and South America is capable of yielding in a single “good season” a “forty-nine-fold-harvest” of the “divine grain” which is the basis for the most important being-food for three-brained beings in the whole Universe (all the terms are in quotation marks to indicate some otherwise). But look at what we in America have done with this bread in the name of appearance and making fast money!
Another interesting hint pointing to a role of America in relation to a possible future for humanity is the fact that the cosmic manifestation “Chirnooanovo” is first mentioned and then described in the chapter on America (p. 959). Due to this manifestation, there is an increase in the psyche of beings inhabiting any planet undergoing this common process of the impulse “remorse of conscience for one’s past deeds against one’s past convictions.” (p.959). In this respect, it is interesting to notice that in the chapter the “The Arch-Absurd” (pp.134-48). the implication is that the sacred process Aieioiuoa or Remorse gives rise to heat and light in the psyche of beings undergoing this sacred process. America may be the place where, under the action of Chirnooanovo, enough heat and light is produced such that humanity is raised to a higher octave, a higher state of consciousness, an interval of peace and flourishing, sort of a New Jerusalem or a new Ashiatian epoch.
We need to be realistic. It is very important that we look closely to what is happening in the world right now because this has a strong connection with Beelzebub’s sixth and last descent to the planet. Furthermore, the role of America in relation to what is happening now in the world is critical.
In our fever of experimentation and under the pressure of the older vibration, we have discovered a total new way of making war. Something we have not seen before, an easy, smart, clean, effortless and remorseless way of making war – manifesting our inner evil god of self-calming. This is exactly what Beelzebub saw with his powerful Teskooano from his observatory in Mars, up high there, and which was the motivating cause for his sixth and last descent. This time he saw that “. . .without moving from their place, they did with a certain thing something which resulted in a tiny puff of smoke, whereupon a being from the opposite side immediately fell down either totally destroyed or with one or other part of his planetary body mutilated or destroyed forever.” (BTTHG, p. 525). If we continue reading down the page we see that “they quietly and absolutely cold-bloodedly, out of boredom as it were, did something with the help of a something and thereby destroyed the existence of other beings similar to themselves.” (p. 527). And it was this new way of destroying each other’s existence, to which Beelzebub’s former logical and psychological explanation could not in any way be applied, that motivated him to undertake the last and most prolonged of his descents to the planet for the express purpose of understanding this new strange behavior as well as finding some way to help eradicating it.
This is exactly what is happening now in such a way that even Beelzebub, with all his exceptional high knowledge and being-understanding, could not have anticipated and yet foresaw. And all this is coming from America and America alone (with a little help from England), under the push of the older vibration. Now we can see why Gurdjieff placed the chapter on America between the chapter on vibrations, “The Bokharian Dervish,” and the chapter “War.” If this trend continues, and everything seems to indicate that it is going to continue, future generations are going to see madness in a way never seen before, as Gurdjieff says. Because we are not going to put an end to our enemies but rather the number will increase, and they will have to find new ways to fight the new ‘mighty and smart empire full of smart weapons. And we are already seeing the way they are going to fight, the only way open to them, the way of the suicide soldier willing to give his/her life with the anticipated expectation of destroying others. This will be the only weapon at their disposal and this is the only way they can now fight the ‘mighty and smart empire’. And all this, no matter how we put it, is the creation of America under the pressure and the guidance of the older vibration. And that is why (or one of seven whys) during the present period of the flow of the Heropass, America represents “the periodic fundamental source of the issuing of new causes of abnormality” (BTTHG, p. 1043).
But it is of the utmost importance that we see this the way Gurdjieff saw it, that is to say, in terms of vibrations arising from the consequences of the crystallization of the properties of Kundabuffer, long-established, abnormal conditions of common-shared existence and nature’s demands for certain kind of vibrations from us. We must not see all this in terms of Republicans, Democrats, Americans, Iraqis, Israelites, Palestinians, Muslims, Christians, and so on, which is to say, in terms of our ordinary reason. We will have to make an extra effort yet an effort that will help the development of a new reason in all of us. It is all about vibrations, the consequences of Kundabuffer, the abnormal conditions of common-shared existence we ourselves have created, our inability to do and to accommodate influences coming from sources external to the planet, the law of the equilibration of vibrations, and the two fundamental cosmic laws. And this is for only one of the two vibrations, the other one being its opposite result, which we will also have to see from the perspectives of Tales.
Very specifically, it is important to avoid falling into the perennial trap of seeing everything in terms of the relative idea of “external Good and Evil,” as some are now seeing the new world order. The moment we see things in terms of these two dualistic and relative ideas, the moment our capacity to inquire and to penetrate deeper into the matter stops for the simple reason that, if we see things this way, the only alternative is to destroy “Evil” because we are “Good” and they are “Evil.” No wonder on page 1141 of BTTHG, we read that, instead of “various being-aspects of a world view,” a “world view” is formed in us based exclusively on this maleficent idea about external Good and Evil. It is totally different when we see things from the perspective of being, even though this is still a relative concept. When we see things from this perspective, we are forced to ponder deeper :
“Every action of man is good in the objective sense, if it is done according to his conscience, and every action is bad, if from it he later experiences ‘remorse.’” (BTTHG, p. 342).
These are only some preliminary thoughts. I am sure that others will see other important connections. For instance, we have to throw in here the suggestibility factor and our excessive and obsessive “love of money” (it is interesting to observe that it is from the Plutocrat types that most Hasnamuss-individuals arise, as it stated on page 1083 in the chapter on War). But I have the strong feeling that the fundamental connection is this difference between the older vibration and the younger vibration, although we may find more suitable names to describe the basic idea. This difference is important because it is within the context of the chapter on America being placed between the chapter on vibrations and the chapter on War. Furthermore, it is within the context of everything that is happening now to America, in America and in the world at large. I repeat, these are only preliminary thoughts on this important and present-day relevant topic of the chapter “Beelzebub in America.” There is much more to be explored and I encourage more exchanges on the topic.
I would like to conclude this preliminary exposition on a possible meaning of the chapter “Beelzebub in America” on a personal note. The younger vibration referred to above, which is nothing more than the older vibration of initiates living and functioning in the underground, as it has happened throughout the history of the planet, closely corresponds to the connection Copper Age-Deskaldino-America I tried to point to in the post Bringing Beelzebub’s Tales Into Life in this blog. In any case, this new vibration, the younger vibration, is the one we have to try to elicit in our lives. It is vibrant, young, and full of possibilities. But for that to happen we first have to elicit it in ourselves. That is what I am now embarked on in my own personal search and my own personal life. This is a prerequisite. If we can elicit it in ourselves, we can do it in the community; and maybe we can do it in the population at large, at least to some extent. We must remember that it is always a matter of emanations and that we can emanate only that which we already have.