Learning to become objective and wake up from our inner sleep…our unconscious projections demands noticing and observing that which we continue to hold on to in our conditioning and the way we are taught to react/respond as children. It never leaves us. We respond to others in ways that will either get us our approval or in a rebellion of some sort. Observing our motives when we truly observe ourselves in the ‘here and now’ is crucial for awakened consciousness.

 

 

 

 

From Maurice Nicoll — Commentaries Vol. 1.

“Amongst the many things that we have to observe in ourselves and work upon, according to this teaching  that we are studying, there  is  the psychological state called internal considering. This refers to a process which takes a great deal of force from us and, like everything that takes energy from us uselessly, keeps us asleep.

Internal considering is a branch of identifying. As you know, the study of identifying in all its different branches is one of the most important forms of practical work on oneself. A man who identifies with everything is unable to remember himself. In order to remember oneself it is necessary  not to identify.  But in order  to learn  not to identify a man must first of all learn not to be identified  with himself. One form   of identifying is internal considering, of which there are  several  kinds, and some are forms of identifying with oneself. One of the most frequent forms of internal considering is thinking what  others  think  of  us,  and  how they treat us, and what attitude they shew towards  us. A man may feel  he is not valued enough and this torments him and makes him suspect others and causes him to lose an immense amount of energy and may develop in him a distrustful and hostile attitude.”

The Awakening of Objective Conscience and the Attainment of Objective Reason

by willmesa

“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 conclude my presentation 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.

willmesa | December 13, 2016 at 10:44 pm | Categories: Uncategorized | URL: http://wp.me/pYelJ-8M

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GI. GurdjieffOnline Gurdjieff Study Groups presented under the auspices of

The Theosophical Society in America

 

The Theosophical Society in America has launched an exciting new technology allowing practical Gurdjieff Study/Work Groups to meet online in a classroom environment. Now those who do not live near an in-person group or are otherwise unable to participate in an in-person group can benefit from the external Will provided by such groups. These groups meet weekly and engage in self-observation and self-remembering exercises, the First Line of Work. This online program, begun in 2011, currently consists of 7 such Gurdjieff groups.

Times listed are USA Central Time

The Theosophical Society is an open organization. Anyone can join or participate without joining the Society. Here is how you do it. Go to:

www.theosophical.org then click on

Programs then click on

Online webinars then click on

Current webinars then

Scroll down to the group of your choice

Click on that group. Full information is given including how to participate. If you have any questions please email  GwynneMayer@gmail.com

 

Here is the current class schedule:

Mondays 6:30-8:30 pm “The Fourth Way: Experiential Psychology of SpiritualTransformation”, ongoing

Facilitators: Michael Hurd; Dr. Russell Schreiber, author of Gurdjieff’s Transformational Psychology: The Art of Compassionate Self-Study

The Fourth Way developed by G.I. Gurdjieff is a transformative psychological vehicle to help develop one’s inner life through a unique process of self-study and exploration. In this way each person’s life becomes his or her true university. The focus of the group is to learn

the practice of compassionate self-study.

 

Tuesdays 11:30 AM –  12:30  pm “The Gurdjieff Experience”, featuring ‘My Life with Mr. Beelzebub’ by Will Mesa

Facilitators: Gwynne Mayer; Will Mesa, author of ‘My Life with Mr. Beelzebub’. (class will begin January 2017)

Ongoing study group in the practical teachings of Gurdjieff, utilizing Gurdjieff’s exercises in self-awareness.

 

Wednesdays  2:00-3:00 pm “Higher Being Bodies”, ongoing

Facilitators: Ocke de Boer, author of Higher Being Bodies; Gwynne Mayer

This is an esoteric course with an emphasis on applying sacred ideas rather than just describing them. The aim is to cultivate greater consciousness and this requires that we make an effort. In order to really understand the sacred ideas, we need to work on ourselves. This work proceeds along the two lines of “Knowledge” and “Being.” Knowledge is understood as studying the information this work offers you. ‘Being’ is what you are, and it has many sides. You may be active or passive by nature, easily offended or hardly ever offended.

 

 Fridays 10:00-11:15 am “Online Gurdjieff Study Group”, ongoing

Facilitators: Ocke de Boer, Sy Ginsburg, Marcel Pardo

The practical teaching of G.I. Gurdjieff (1866-1949) requires ongoing self-observation over many years. The purpose of such self-observation while making the effort to self-remember is to gradually free us from our identifications with fears and desires in their many forms. This helps us to realize that we are not the body-brain-ego organism that we have been mistakenly taught to believe is our true identity. For this purpose pupils typically organize themselves into ongoing groups that meet regularly in order to share their self-observations, and in support of their ongoing efforts to remember themselves. Participants bring their self-observations to share at the beginning of each meeting.

 

Introductory course taught and accessed (by request) through TSA and Sy Ginsburg, based on Gurdjieff Unveiled. (Taped course given on request)

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These ongoing  online study groups  are  independent of the Theosophical Society, but function in the same way.

Sundays 8:45-9:45 am Beelzebub’s tales to His Grandson Reading and Discussion Group, ongoing

Facilitator: Michael Hurd

This group reads and discusses Beelzub’s Tales to His Grandson, pausing at intervals during the reading to discuss and help each of the participants to more deeply understand Mr. Gurdjieff’s legominism.

Sundays 10:00-11:00 am The Reality of Being, The Fourth Way of Gurdjieff Reading and Discussion Group, ongoing

Facilitator: Ken Levy

This group reads and discusses the NOTES id Jeanne de Salzmann, posthumously published as The Reality of Being. One of the 140 NOTES is  read and discussed at each session.

 

 

 

 

 

 

For exciting new programs and information on how to deepen your spiritual connection go to this link and get involved with Theosophical Society in America.  It will enrich your education in many ways.

https://www.theosophical.org/programs/webinars/current-webinars

Walking the Theosophical Path Online Group

Some Practical Suggestions for Daily Life

facilitated by Pablo Sender

Every Wednesday from 10:30 to 11:30 a.m. Central Time (**)

Pablo Sender

Walking the Theosophical Path is an online group focused on the practical aspect of Theosophy.

Transcending the Conditioned Self. Our personality is conditioned by education, environment, prejudices and past experiences. In this series we will explore some of these influences and how we can transcend them, to be able to act with true freedom. Weekly exercises will be suggested and discussed to assist the participants’ practice.

Pablo Sender, Ph.D., became a member of the Theosophical Society in his native Argentina and has presented Theosophical lectures, seminars, and classes in India, Spain, England, and the three Americas. His articles, in Spanish and English, have been published in several Theosophical journals. Learn more at his Web site: pasender.tripod.com.

 

gurdessencTransferring our identity from personality to essence In order to experience the highest state of human consciousness, objective consciousness, we must transfer our identity from the personality, which is what we mistakenly believe that we are, to essence, that which we really are. Because of our improper education or conditioning (Gurdjieff calls this our improper oskiano), we mistakenly believe that we are the personality.  The personality is that tissue of memories, thoughts, emotions, and sensations that we have come mistakenly to call “I.” Yet we know that none of this existed before birth and that all of this will dissolve at death or shortly thereafter. In this sense the personality is impermanent and thus in Gurdjieff’s view, unreal. As long as we believe in the overwhelming importance of the personality we will never discover that which is real.

The question, who am I, has sometimes been called Gurdjieff’s first question, and it is followed by the gurdjendless related second question: what is the purpose of human life?

In brief, we can say that mankind is faced with a problem of identity.  We do not know who we are, where we came from, or why we are here.  As we explore Gurdjieff’s teaching, we are led to see that the root of the mystery lies at the root of our own being, somewhere in our awareness, in our consciousness.   We discover that by becoming aware of our consciousness, we become more conscious; our self-consciousness becomes “real” and we “wake up.” In “waking up” we experience our identity, the identity of the individual, with the universal. We discover that we can develop our capacity to perceive this identity.gurdjieff_bodies

Key Concepts  of Gurdjieff Introduction 

Co-facilitators: Sy Ginsburg and Gwynne Mayer

Host: Jim Bosco

Presented by Theosophical Society in America

Materials used: In Search of the Miraculous  by P. D. Ouspensky and Gurdjieff Unveiled by Seymour Ginsburg

 

Who is Gurdjieff

 

GurdjieffWork

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