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.



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,

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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«Sólo podrá llegar a ser y decirse Hijo de Dios aquel que posea Conciencia.» Relatos de Belcebu, p. 180.

Ahora que el espiritu de Navidad se acerca, seria apropiado pensar activamente sobre el significado mas profundo de ese evento.

El Hijo de Dios ha nacido. El Hijo de Dios nace de una Virgen. Solo si yo soy Virgen puede el Hijo de Dios nacer en mi. Como es que yo soy Virgen? Cuando estoy sin imagenes yo soy Virgen. Solo en aquel que esta sin imagenes puede nacer el Hijo de Dios. Lo que esta Virgen, que no ha sido tocado ni contaminado, es el subconciente. El Hijo de Dios nace en el subconciente. El subconciente es la Consciencia Real. De manera tal que la pregunta real es: Como hacer o no hacer para que el subconciente participe en nuestra vida de cada dia? Ese es la pregunta. En el subconciente esta almecenada la data necesaria para engendrar en nosotros el “Impulso Divino de Conciencia Objetiva.” La participacion de este Impulso Divino en nuestra vida ordinaria de cada dia es ahora la unica forma de traernos de regreso a la normalidad. Este es el mensaje central de Ashiata Shiemash y la verdadera esencia de la Enseñanza del Sr. Gurdjieff, tal como ahora la entiendo.

Feliz Navidad a todos

Will Mesa


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«Sólo podrá llegar a ser y decirse Hijo de Dios aquel que posea Conciencia.» Relatos de Belcebu, p. 180.

Ahora que el espiritu de Navidad se acerca, seria apropiado pensar activamente sobre el significado mas profundo de ese evento.

El Hijo de Dios ha nacido. El Hijo de Dios nace de una Virgen. Solo si yo soy Virgen puede el Hijo de Dios nacer en mi. Como es que yo soy Virgen? Cuando estoy sin imagenes yo soy Virgen. Solo en aquel que esta sin imagenes puede nacer el Hijo de Dios. Lo que esta Virgen, que no ha sido tocado ni contaminado, es el subconciente. El Hijo de Dios nace en el subconciente. El subconciente es la Consciencia Real. De manera tal que la pregunta real es: Como hacer o no hacer para que el subconciente participe en nuestra vida de cada dia? Ese es la pregunta. En el subconciente esta almecenada la data necesaria para engendrar en nosotros el “Impulso Divino de Conciencia Objetiva.” La participacion de este Impulso Divino en nuestra vida ordinaria de cada dia es ahora la unica forma de traernos de regreso a la normalidad. Este es el mensaje central Ashiata Shiemash y la verdadera esencia de la Enseñanza del Sr. Gurdjieff, tal como ahora la entiendo.

Feliz Navidad a todos

Will Mesa

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“Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience.” Beelzebub’s Tales to His Grandson, p.368

Now that the spirit of Christmas is approaching, it is appropriate to mentate on the deep meaning of this event.

The Son of God is born! The Son of God is born of a Virgin. Only if I am Virgin can the Son of God be born in me. How am I Virgin? When I am without images I am Virgin. Only in whom who is without images the Son of God is born. What is Virgin, that has not been touched and contaminated, is the subconscious. The Son of God is born in the subconscious. The subconscious is the Real Consciousness. So the real question is: How to do or not to do in order that the subconscious participates in our everyday life? That is the question. In the subconscious is stored the data necessary for engendering in us the “Divine impulse of genuine objective Conscience.” Participation of this Divine impulse in our everyday ordinary life is now the only way that can bring us back to normality. This is the central message of Ashiata Shiemash and the very essence of the teaching of Mr. Gurdjieff, as I now understand it.

Merry Christmas to all!

Will Mesa

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In the teaching he brought to the West, G. I. Gurdjieff introduced the ideas of body, essence and personality, as the three constituent parts of man. He insisted again and again that we must work on each of these three parts. This post is about working on essence and will limit only to considerations concerning this kind of work.

In the book Views from the Real World, a compilation of early talks from Mr. Gurdjieff, on page 136, essence is described as follows: “Essence is purely emotional. It consists of what is received from heredity before the formation of personality, and later, only those sensations and feelings among which a man lives. What comes after merely depends on the transition.” Further in the book we are told that “Essence is I—it is our heredity, type, character, nature.” In the book Beelzebub’s Tales to His Grandson (BTTHG), Mr. Gurdjieff’s opus magnum, essence is not described explicitly but many things are said about essence, and related topics such as essence-anxiety, essence-doubt, essence-attitude, and so on. On page 487 of BTTHG we find this statement about essence: “”Hence it is that there just proceeds in them that particularity of their common presence which is that with one part of their essence they always intend to wish one thing; at the same time with another part they definitely wish something else; and thanks to the third part, they already do something quite the contrary.” This statement shows how contradictory our essence can be.

The first thing to do in working on essence is to identify the being-impulses (as they are called in BTTHG) that come from body and personality and separate them from those coming from essence. Most of the being-impulses coming from the body are related to basic instinctive body impulses such as hunger, thirst, instinctive fears, sexual drives, and others. But there are other body impulses related to what are called “desires of the planetary body” such as lust, gluttony, laziness, and others. Most of the being-impulses coming from personality are related to the crystallization of the consequences of the properties of the organ Kundabuffer. Among them are the being-impulses of vanity, pride, envy, hypocrisy, self-calming, self-love, lying, suggestibility, and many others.

Essence being-impulses are in general more noble being-impulses such as the being-impulses of essence-love, essence-faith, essence-hope, essence-compassion, essence-individuality, and essence-Conscience. But there are also essence-impulses arising from a mal-functioning essence, such as the majority of known addictions and psychopathy.

Many serious students of Beelzebub’s Tales claim that the chapter “The Legominism Concerning the Deliberations of the Very Saintly Ashiata Shiemash Under the title of ‘The-Terror-of-the-Situation’” is the central chapter in the book. When I asked Henri Tracol, my group leader in a Paris group and the person who aided Mme. De Salzmann with the French edition of Beelzebub, what his thoughts on the book were he replied quickly and succinctly: “The whole book is summarized in the chapter the terror of the situation.” And indeed this is true if one considers the tragic situation of man on Earth. But if we are concerned with the Cosmology Mr. Gurdjieff introduced in his Teaching then the Chapter “The Holy Planet ‘Purgatory’” is the one to be considered.

“The-Terror-of-the-Situation” is about how the essence impulses of genuine Love, Faith, and Hope deteriorated into similar but false impulses. What happened was very simple. These genuine essence-impulses mixed with certain unbecoming impulses arising from Kundabuffer and with a flavor or gusto similar to the genuine impulses of Love, Faith, and Hope. Now man no longer loves, believes, and hopes as it is proper to normal three-brained beings. As Mr. Gurdjieff said, the work is not so much about acquiring something new as it is about recovering what has been lost.

In the chapter “The-terror-of-the-Situation” we are given a very important hint as to how to proceed in order to recover the genuine essence impulses that have been lost. We are told that the essence impulse Conscience, the very foundation of the psyche of three-brained beings, escaped the deterioration that the genuine essence impulses of Love, Faith, and Hope experienced. The impulse Conscience became buried in the depth of essence, in the region of our psyche known as the subconscious. It is then a matter of penetrating the subconscious in order to retrieve the essence-impulse Conscience. Then the genuine essence impulses of Love, Faith, and Hope will remerge again because they are already there.

But from a practical point of view, how do we do it?

The first thing to do is to experience our nothingness with regards to the presence of these genuine essence impulses in us. We no longer possess them must be our full realization. Then, as a second practical approach, we must suffer our situation.  We must feel Remorse of Conscience for the fact that we no longer manifest the genuine essence impulses of Love, Faith, and Hope. That is why Mr. Gurdjieff puts so much emphasis on the teaching of Remorse, being the only modern teacher to teach the practice of Remorse.

As a third step, we can follow the indications of the Most Most Saintly Ashiata Shiemash in the chapter “The Organization for Man’s Existence Created by the Very Saintly Ashiate Shiemash.” These indications are contained in what is known as the five “being-obligolnian-strivings.” Much has been said about them but it is better that each person forms his/her own opinion and proceed to practice them according to his/her own individuality.

Another aspect of working on essence has to do with changing essence or correcting certain essence- impulses that have been atrophied as a result of exiting on a planet in which the chemistry of certain beings has been inverted (certain chemical dependency, certain perversions, and certain deviations from normality).  This a difficult work because, as Mr. Gurdjieff said, “essence is the devil,” implying that it is difficult to deal with. But it is possible because some men have done it and it is enough that one man does it for others to do it. In any case, this is a very subjective and individualized work because it is for each person to discover and then work on those essence-impulses that have been atrophied. One thing can be said in general, though, and it is the fact that this essence work always entails some form of essence suffering. Essence change demands a corresponding amount of Essence-Suffering and Essence-Hope.

In any case, either work through recovering the essence-impulses that have been lost and/or work through correcting the essence-impulses that have been atrophied, brings about essence purification. Essence then becomes the center of gravity of the initiating factors behind body and personality functioning. Body and personality become functions of essence instead of essence being a function of body and personality as it is the case before essence purification. Man (or woman) meets the Inner Master. Essence purification is also a good preparation for the Sacred Rascooarno or first death.

Good luck with your work. I wish you the best.

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Beelzebub Creation Myth and Us.

Dedicated to my good friend Mani Gerlach who inspired this post

In some sense, Beelzebub’s Tales to His Grandson is a book of indications, like a cooking book full of recipes.  The book indicates to us, the users of the book, a way to transform our world of abnormalities into a world in which normality is the order of the day. Normality is the three brains of a three-brined being or man working in harmony. Further than that, the book also gives us indications of our sorrowful situation in life, we unfortunate three-brained beings of planet Earth, and how we can escape this situation and become true men (or women) again. In this post, I wish to explore the creation myth presented in the first pages of the chapter The Holy Planet “Purgatory” of the book in relation to our predicament. In other words, how the creation myth gives us indications pointing to an important aspect of our situation in life using the language so dear to the hermetic tradition, the language of analogy.

This is Beelzebub creation myth in a nutshell.  Before creation of the present World or Megalocosmos, our COMMON-FATHER-CREATOR-ENDLESSNESS existed in HIS place of Residence, our Most Most Holy Sun Absolute, with HIS Cherubim and Seraphim, in an endless space filled with the prime source Etherokrilno. Together with the Sun Absolute and Etherokrilno, independent and separated from them, there existed the flow of Time or, as it is also known, the Merciless Heropass. During the course of Time, our CREATOR OMNIPOTENT once ascertained that HIS place of Residence was gradually diminishing in volume by the action of the Merciless Heropass. “Thereupon our ENDLESSNESS became thoughtful, for in HIS Divine deliberations HE became clearly aware that if this Heropass should so continue to diminish the volume of the Sun Absolute, then sooner or later, it would ultimately bring about the complete destruction of this sole place of HIS Being.” Our CREATOR ALL-MAINTAINER then felt the forced need to create our present World. For that end HE reviewed the two fundamental laws that maintained HIS place of Existence and decided to change the operational characteristics of these two laws, to make their independent functioning dependent on forces coming from the outside.  After this change in the two fundamental cosmic laws our OMNIPOTENT ENDLESSNESS CREATOR, by HIS Willful action, sent these two laws together with the Holy Emanation of the Most Holy Sun Absolute or Theomertmalogos into space, creating world after world. The end result was that the system that maintained the Sun Absolute, placed of Residence of our ENDLASSNESS before creation, and known as Autoegocrat ( I maintain myself) began to be called after creation Trogoautoegocrat (By eating I maintain myself), producing the common-cosmic process Iraniranumange or common-cosmic-exchange-of-substances or, as it is also known, reciprocal feeding.  Now our ALL-MAINTANING ENDLESSNESS could rest knowing that HIS place of Residence, HIS Body, could not be destroyed by the Merciless action of Heropass.

It would be almost impossible for anyone of us to verify that this was what actually happened before and after creation. That is why we call all this process a creation myth. And yet Mr. Gurdjieff said about his own book Beelzebub’s Tales: “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.” So, it may very well be that Mr. Gurdjieff’s self-remembering was deep enough to remember all that. But we cannot because our self-remembering is very limited. At least I know that mine is. Most of us do not possess the degree of self-remembering that would allow us to penetrate deep inside of us, deep into the subconscious where all of our past is now buried, including the creation myth.  But what we can do is to use the description of the myth, as presented to us, in order to work on ourselves. Use it as an indication or pointing finger of our own predicament. Use it as an analogy between the higher and the lower.

In this sense, our predicament or situation is not any different from that of our ALLLOVING ENDLESS CREATOR, the difference is only in scale.  Like our ENDLESSNESS our place of residence, our physical body in this case, is being diminished by the merciless action of Heropass to the point of final destruction. And like our ENDLESSNESS we have to feel the forced need to create a new world or new body. Fortunately for us, the body or new body we have to create already exists in us as potential being-body. It would be impossible for us to create it because only our ENDLESSNESS CREATOR can create. We cannot create; we are created beings. What we can and must do is strive for the formation of this body in us. In Beelzebub’s Tales formation of this new body is referred to as “coating the second being-body or body Kesdjan.” Once this body is coated in us, we can then proceed to the coating of still another body, the so-called higher being body or “body of the soul.” This is our actual soul. The term coating is a very good one because it means “a thin layer or covering of something, like a coating of paint.” What we have to do then is to cover the physical body with the second being-body or body-Kesdjan and then the higher being body or body of the soul.

There are many indications in Beelzebub’s Tales, scattered throughout the book, on how to coat the second being-body or body-Kesdjan as well as the higher being body or body of the soul. I am not going to get into that here because the intention of this post is only to bring awareness to the need we have to feel concerning the coating of the body-Kesdjan. There is also a very good and practical book with the title Higher Being Bodies written by Ocke de Boer. I have been very fortunate to work with Ocke throughout the years and I have even attended his group in Holland. I am now lucky to be part of an Online Webinar developed under the auspices of the Theosophical Society in America on Higher Being Bodies. This Webinar is facilitated by Ocke and Gwenn Mayer, also a longtime student of the teaching of Mr. Gurdjieff. I am aware that many in the so-called Gurdjieff Community claim that nothing can replace the in person Gurdjieff groups, more when these groups are their group and their lineage. It may be so but I am also aware that many people around the world, like myself, cannot be part of an in person group simply because of geographical constraints. For them the Internet is a viable approach. I am convinced that if Mr. Gurdjieff were alive he would be using the Internet one way or another. As a true Bodhisattva, he surely was aware of the third vow of the Bodhisattva Way of Life: “I vow to master limitless approaches to Dharma.” I any case I am including a link to the various Webinars on the teaching of Mr. Gurdjieff developed under the auspices of the Theosophical Society in America, including the Webinar on Higher Being Bodies.

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Beelzebub’s Tales and the Grace from Above.

In my previous post I tried to show that Beelzebub’s Tales presents a new approach to Religion and I think I succeeded in doing it. In this post I address the question of Beelzebub’s Tales and the Grace from Above or Grace of God. I try to show that the book indeed considers Grace as an important aspect of the teaching presented in the Tales.  It is my feeling and understanding that we cannot speak of Grace outside the realm of Religion and that is why I had to first address the matter of the relationship between Beelzebub’s Tales and Religion.

Mr. Gurdjieff said that all possibilities for man come from Above.  But what is Above? The idea of Above can have different meanings at different levels. For instance, one of these levels is what is known as the higher worlds and the higher laws governing these worlds. For me personally one of these levels is what we call God.  Yes, the God of Religion. I am sure here I am influenced and conditioned by my Catholic upbringing but that is how I am. So, for me the expression “possibilities from Above” translates into “Grace of God.”

If the existence of some form of Grace from Above is a reality, as I hope to show, then immediately this raises a very interesting question, namely, why do we need to make efforts? Why the need for conscious labors and intentional suffering as demanded by the practice of the teaching Mr. Gurdjieff introduced?  Well, the answer to this question is rather simple. We need to make efforts because there are certain functions and tendencies in our being that we need to clean and/or develop, and for this kind of cleansing or development there is very little God can do for us. It is always up to us.  We have to develop certain tendencies and potentialities existing in us by the very same fact of having been born on a planet. It is through the development of these functions that we can serve as helpers to OUR ENDLESSNESS in the administration of the Great Universe. Let us say that the Grace we receive from Above, the Grace of God, is necessary but not sufficient. We have to complete ourselves and for that we need to practice conscious labors and intentional suffering, as the teaching demands. We cannot escape from the actualization of these individual efforts. It may very well be that the Benedictines of the middle Ages arrived to the correct formulation. One of their most important principles of living was stated in this formulation: “Ora et Labore.” (“Pray and Work.”).

It was in the Catholic context that I first heard about Grace. I first heard about it when reading Saint Augustin’s Treatise on Grace and Free Will. Saint Augustine was one of the first seven Doctors of the Catholic Church and considered by many the most important Doctor of the Church. He lived from 354 to 430 and became Bishop of Hippo in 395. His writings had a tremendous influence in the development of the Catholic Doctrine. In his Treatise on Grace and Free Will he basically teaches to beware of maintaining grace by denying free will, or free will by denying grace; In this sense, he writes “for it is evident from the testimony of Scripture that there is in man a free choice of will; and there are also in the same Scriptures inspired proofs given of that very grace of God without which we can do nothing good.”

In the seventeen century the writings of Saint Augustine on Grace inspired a theological movement within the Catholic Church known as Jansenism, the name coming from the posthumously published work of the Dutch theologian Cornelius Jansen, who died in 1638. The movement developed mainly in France. Jansenism emphasized the necessity of Divine Grace. Among one of the most prominent members of this movement was the French philosopher-mathematician Blaise Pascal. Jansenism was opposed by many in the Catholic hierarchy, especially the Jesuits. The opposing views of the Jansenists and Jesuits at one time originated a great confrontation between both groups which became known as the Port Royal Abbey debate, the Port Royal Abbey being the stronghold of the Jansenists in Paris. In this famous and long debate the Jansenist held the view that Salvation came by the Grace of God while the Jesuits held the view that Salvation came by Work.  Without taking part on this debate, it should be noted that the term by the Grace of God is found in many teachings and religions. In Hinduism it is said that Liberation comes by the Grace of the Guru. In Kundalina Yoga, it is said that the substance Kundalina can move up to the throat Chakra with proper work but that movement above this Chakra into the Ajgna and Ahasrara Chakras comes only by Grace.  In the Old Testament we find the expression “if it were not by thy Grace, we shall not stand.” In the New Testament we find the teachings of Saint Paul on the Grace of Jesus Christ. And in the first Sura of the Koran we are told that Allah is Sovereign on the Day of Retribution.

Very little has been said about a possible relationship between Beelzebub’s Tales and Grace, as Grace was understood by Saint Augustine and later by the Jansenists and the debate they had with the Jesuits on the question of Grace vs. Work. As far as I have been able to determine, and I have read most of what has been written about the book, very little has been said on this topic. The intention of this paper is to examine this relationship or connection between Beelzebub’s Tales and Grace.

In order to examine more closely the connection between Beelzebub’s Tales and the Grace from Above or Grace of God, we can take the look at the two pardons granted to Beelzebub by OUR ENDLESSNESS. The first pardon extended only to the descendants of Beelzebub; the second allowed Beelzebub to return to his home in the planet Karatas, a planet near the Center, from which Beelzebub had been exiled. Both pardons came about through the intervention before our ENDLESSNESS of two Cosmic Individuals whom Beelzebub had helped one way or another.  The first of these two Cosmic Individuals is Archangel Looisos whom Beelzebub helped in the eradication on Earth of the practice of Sacrificial Offerings. The second Cosmic Individual is the Most Saintly Ashiata Shiemash for whom Beelzebub had done some kind of special work connected to His mission. Here, in relation to the intervention before his ENDLESSNESS for the purpose of interceding for the salvation of souls, we can see one particular aspect of the Catholic Teaching in the Hail Mary prayer: “Hail Mary, mother of God, pray for us sinners now and at the moment of our death.” In any case, according to Beelzebub’s Tales we need some form of intervention by a Higher Individual for the attainment of our pardon. But the pardon ultimately comes directly from our ENDLESSNESS, from GOD in the form of the Grace of God. The teaching of a Mediator between God and Man is a tenet of both the Catholic and the Orthodoxies churches.

But there is a piece of objective knowledge in the chapter Holy Purgatory that I am convinced is the proof to my claim that without the Grace of God there is no real hope for us. This piece of objective knowledge has to do with two facts. The first is that once all three-brained beings of the entire Universe are somehow aware of the existence of the planet Holy Purgatory, they feel an organic need to go to this Planet. And the second has to do with the way these beings actually make it to this planet. This way has to do with a struggle between the lower part or planetary body and the higher part or higher being body. It is explicitly said that from this struggle it is formed in these beings “those sacred crystallizations from which their higher Divine being-part arises and is perfected in them.” In other parts of the book, it is spelled out how three-brained beings from the whole Universe can make it to the planet Holy Purgatory. However, nowhere in the book we are told how the higher being-bodies or souls in Purgatory make it to the spheres of the Most Holy Sun Absolute. No amount of work can take a being to these spheres of the Most Holy Absolute. Work can take a being to Holy Purgatory but once there a higher being-body or soul no longer engages in work but only in suffering. Here is the funny side of the story, and we know Beelzebub’s Tales is a very funny book. Here is the most beautiful and richest planet of the entire Universe, everything external is sensed “blissfully-delightfully,” with ten thousand of pure and natural springs, twelve thousand species of the most beautiful and best songbirds, flowers, fruits, berries, and so on, collected from all the planets of our great Universe, and those marvelous “Omnipresent-platforms” travelling at almost the speed of light, and yet the souls existing in this planet live in caves. In these caves these souls are always engaged “in their inevitable state of inexpressible anguish.” The last post in my blog “Gospel According to Beelzebub” is entitled “Purgatorial Suffering.” In it I claim, among other things, that purgatorial suffering not only is higher than voluntary and intentional suffering but that contrary to those two kinds of suffering, purgatorial suffering is not self-initiated but given to us from Above.

Anyhow, the point I am trying to make is that there is absolutely nothing the souls in Holy Purgatory can do in order to return to Center or spheres of the Most Holy Sun Absolute. It is only by the Grace of God that these souls can become worthy of this feat. A case in point here is the serious situation of the soul of Makary Krobernkzion as presented in the chapter on Justice of the book. The case is that our MAKER CREATOR had sanctioned that the soul of this Makary Krobernzion was worthy of being taken on to the Most Most Holy Sun Absolute. But a number of souls in Purgatory, also already worthy of being taken on to the Most Holy Sun Absolute had determined that it had been precisely this Makary Krobernzion the one terrestrial being who first introduced the maleficent idea of Good and Evil. Upon this realization, our ALL-MOST-GRACIOUS-CREATOR commanded that the deserving soul of Makary Krobernzion should continue to exist on the holy planet until the future results of his evil deed should be revealed. The point, again, is that the command came from our ALL-MOST-GRACIOUS-CREATOR.

But the best example in Beelzebub’s Tales of why no amount of work can return the higher being-body or soul to the Center or the Spheres of the Most Holy Aun Absolute, is Belcultassi. Here is a three-brained being that probably worked on himself like none other. He also worked with others and they together formed the society Akhaldan, a society which in its time was throughout the whole Universe called ‘envied for imitation. His work was such that he “was able to bring the perfecting of his higher being part to the Being of a Saint ‘Eternal Individual; and this higher part of his now already dwells on the holy planet Purgatory.” And this is the whole point, that after such phenomenal amount of work the soul of Belcultassi is still in Purgatory. To me this means, and there may be other meanings, that is only by the Grace of God that we are finally released from Purgatory and make our return the spheres of the Most Holy Sun Absolute.

I will conclude by stating that Beelzebub’s Tales indeed shows that it is only by the Grace of God that we receive our final pardon and are able to return to the Center or Spheres of the Holy Sun Absolute, which is the final aim of all souls.

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