Second Body Obstetrics–Sven Louland
The Awakening of Objective Conscience and the Attainment of Objective Reason–Will Mesa
The Manifestations, Requirements and Potentials in Today’s World Through the Work of Gurdjieff– Bonnie Phillips
Immaturity– Bill Murphey
An Analysis of the Parallel Systems of Neologisms in Beelzebub’s Tales– by Ian MacFarlane
Beelzebub in a Ring– Anthony Blake
Second Body Obstetrics
by Sven Louland
The second body has many names: it is the “Higher emotional body”, “Astral body”, “second-being-body Kesdjan”, “Body of Being”, “Kether body”, “body of man’s Spirit”, and others. The “esoteric womb” is a descriptive and more exact expression for an “esoteric school”, within which the embryonic second body undergoes progressive transformations along the ascending octave from the DO of “hydrogen 48” till maturity and birth into the higher cosmos of the “Astral world” (or Mesocosmos). The “esoteric womb” and its functions are analogous to the physical womb and its significant functions that we know so well from our conventional subhuman and animal existence in the lower 3-dimensional material cosmos. But, whereas man’s physical animal body develops from conception till maturity along descending octaves, i.e. automatically, as determined by Nature, man¹s spiritual body, or second body, is evolved consciously only along ascending octaves, and it is “partk-dolg-duty” and effort all the way during the ascent of “the stairway”, from conception till maturity and birth into the higher level and state of consciousness (self-remembering) where “the Way” begins. Gurdjieff promised in the chapter on Professor Skridlov in Meetings with Remarkable Men (page 243, English edition) to tell us in detail in his Third Series of writings (Life is real only then, when “I am) about the second body, or body of man’s “spirit”, and also about the third body, or body of man’s “soul”. However, the Third Series is incomplete, and Gurdjieff’s promise was not actualized. My Paper relates only to the second body that I am familiar with from self-experience.
Sven was born in Denmark in 1919. He studied forestry at the Royal Veterinary and Agricultural College at Copenhagen University. In London in 1948 he encountered people who were engaged in the same psychological studies and benefited from close contact with a number of Gurdjieff’s 1st generation pupils. In London he was employed for about 20 years in Teaching Hospitals and their subsidaries in the capacity as a Pathology Technician, participating in research, and also as a Medical Artist. Crewed for well over three years on an ocean going yacht with a skipper and owner who was a remarkable man who had studied Gurdjieff’s work extensively.
The Awakening of Objective Conscience and the Attainment of Objective Reason
By Will Mesa
Objective Conscience and Objective Reason are the contents of the two great Teachings in Beelzebub ‘s Tales to His Grandson, namely, the Teaching the Very Saintly Ashiata Shiemash on Objective Conscience and the Teaching of. Saint Buddha on Objective Reason.
In this paper I first discuss how these two teachings are lawfully placed in the Law of Seven of Beelzebub’s Tales, in accordance with the wise provisions of the Adherent of Legominism. This very same fact, by itself, shows the great importance of the teachings on Objective Conscience and Objective Reason. I then discuss, in details, the essence of both teachings by reviewing the Teaching of Ashiata Shiemash and the Teaching of Saint Buddha. I show that these two teachings constitute the heart of Beelzebub ‘s Tales to His Grandson.
Towards the end of the paper, I discuss what the awakening of Objective Conscience and the attainment of Objective Reason, in that ptecisc order, really entail. I do this from a practical and not theoreticai point of view.
I conclude the paper showing how the teachings on Objective Conscience and Objective Reason have been distorted, throughout the history of humanity, by the Lentroliamsanins and Hasnamuss of this world. I show how former and contemporary civilizations have followed the way of Lentrohamsanin.
Will Mesa received his Ph.D. in electrical engineering from the University of Florida. He spent three years with a group led by Heniy Tracol in Paris, and six years with the groups of Nathalie Etievan in Venezuela, followed by four years with the New York Chan Meditation Center. He pursues a lifelong interest in the investigation of certain aspects of the Omnipresent-Okidanokh and the practical application of the Teaching of Ashiata Shiemash. He has published thirteen papers on Beelzebub ‘s Tales to His Grandson. He is the author of A Treatise on Cosmic Engineering: A Book on Initiation and Transmutation Written According to the Law, a yet unpublished book.
The Manifestations, Requirements and Potentials in Today’s World Through the Work of Gurdjieff
By Bonnie Phillips
Within each of us exists a ‘something’ that Gurdjieff refers to, through the story of Ashiata, as conscience, the lack of which, through the story of Belcultassi, we experience every day, through self-observation. I wish to address conscience in myself and test the ideas that have arisen from some degree of being-Partkdolg-duty and learn from your responses, with the greater aim of acquiring more and more knowledge toward understanding objective conscience. It is in the spirit of an awakening conscience, consideration of others and of our environment that I present this paper for your consideration. The ideas which will be discussed come from my own struggle with this question of our buried conscience and, when it does arise, how then to respond to it. How to verify that which is seen?
There is a greater and greater awakening to the catastrophic, environmental crisis on our planet today. We are creating and facing such sorrows: diseases on an unprecedented scale, hunger, poverty, lack of healthcare and the killing of so many innocent people for so called ‘justified’ wars.
Our planet is impoverished and we are impoverished. The lack of a holistic or balanced approach to our selves and our world is evidenced on a daily basis. Egoistic interests abound. So, with a just a bit of limited reason and some common sense, I wish to support the kind of change we all wish to see and, all wish to be. How then am I going to make a relationship with all this in life? If there is really any hope to address the catastrophic global circumstances, and our own inner catastrophic circumstances, then what, in particular, is that responsibility for me – as a particle of humanity, as a part of the whole and very importantly as a part of the work as put forth by Gurdjieff?
What is possible to understand through the basic Principles or Laws of the Universe as put forth by Gurdjieff? and How can that understanding benefit all?
Can we discuss what we understand of our aim, our biology, sociology and purpose as three-brained beings on this planet?
How to understand and implement what is possible to do at any given time? or, What does it take for more of us to begin to waken to reality and that which is required of us today?
Do we in our own ‘Work in life’, with our friends and communities, also have a collective responsibility to one another on this planet through understanding the Work? What would it be to understand how to take that responsibility?
What do we need to know in order to address the varied catastrophic circumstances which exist both internally and externally? What is it that is not being seen today which needs to be seen? How can we create the conditions for dialogue with other groups who are essentially on a similar path?
Do we think that our knowledge of the Work has any real relationship to all this? If so, how is it related? If not, why?
What can we do beyond our own personal work? Besides an individual responsibility is there a collective responsibility from those of us in this work?
Akhaldan sovors: making a relationship with other, sharing that which we understand to be true and therefore useful to all.
How to come to something higher through our dialogue, which for me, is in direct correspondence with our work with each other and for the work?
After my initial wanderings through classes in some of the great traditions of this world I was introduced to the Gurdjieff teaching (1985) and for me this became the center of my work in life. It provided me real hope through the admonition of Gurdjieff to not believe just anything but to verify for myself everything. Although it has been quite a struggle and continues to be, to do such a thing, I have been determined to accomplish this task day by day. Self-observation and work with others has given me the means to endeavor to carry through with this to the present. I met Michael and Toddy Smyth in 1990 and then Annie Lou Staveley the following year. Then through the All and Everything Humanities Conference and Two Rivers Farm gathering I met Keith and Marlena Buzzell. These meetings have provided me with material for continued effort toward all that this work of Gurdjieff contains. I am eternally grateful toward all the other contacts that this teaching has provided me and continues to provide.
Born – 1942
Artist/art dealer – Phillips Gallery, established 1965 – present (phillips-gallery.com)
Golden Rule Project – 2001 – present (goldenruleproject.org)
Fifth Press – 2003- present (fifthpress.com)
By Bill Murphey
Aspects of immaturity have been exposed in the science of idiotism as well as in the enneagram of personalities. Neither explains very accurately the real causes of the problem or the possibility of amelioration or a cure. Our intention in this presentation on immaturity is to reveal the true cause of the problem, its consequences and the possible means of amelioration.
The life of a human is an ascending octave. The Do is sounded by the parents at the conception. The Re is the 9 months of gestation and the Mi note starts at the instant of birth. The Mi note being a half tone has to be filled from outside. More properly described as the proper affluence of nearby forces. Mr G reveals his great ability to desbribe an all powerful force in a single sentence when he states there must be the “proper affuence of nearby forces”. Improper affluences are ineffective. And these affluences take place over a number of years in the formative growrh of an individual. The proper affluences must come from parents, grandparents, friends, teachers,etc. Teachers can be even more influential than the parents. In practice if the child does not receve the proper affluences he cannot get them for himself and he never becomes a proper adult. The degree of his immaturity as an adult depends on the extent to which he failed to receive the required affluence.
We have attempted to rate this immaturity by numbers related to the age of the person when he failed to receive the required affluence. For example, if a person lost a parent or experienced a very disturbing event i.e. the beginning of a war, a depression, or a disturbing political upheavel his maturity could have been arrested at that age. Our experience in specific cases reveals very crippling effects upon unwanted children, the death of either parent at a very early age, say 6 or 8, divorces, mother in laws, etc., result in the person, although grown and highly intelligent to be trapped in a psychic age of 5, 6, 8, or 10 depending on the time of occurrence of the failure to receive the proper force.
The creators law cannot be avoided, it must be carried out as ordained. So what can be done by the individual in his adult years e.g. 30, 40, 50, or 60 years old? Our experience that is he cannot change himself but can ameliorate the situation by self observation. A real change can come only by a thoroughly applied act of conscious love by another person. The most likely candidate being that of a husband or wife.
We will also discuss the general absence of this knowledge, the severe consequences of it and how to recognize it in others to avoid the unpleasant results when associating with others.
I first became interested in the Gurdjieff work when I accidentally picked up a copy of “In Search of the Miraculous” in the early 1970’s. I then discovered Gurdjieff’s books and visited many groups around the country. I located a study group in Phoenix, AZ in 1992 which I attended for 10 years. My business life has been principally in agribusiness and agriculture. Having discovered Gurdjieff’s statement that the evolution of man is the evolution of his ability to Do, I am presently engaged in starting a practical school in which each student will learn by doing 15 separate things to earn a living in agriculture, small building trades and services. Along the way he would study All & Everything.
An Analysis of the Parallel Systems of Neologisms in Beelzebub’s Tales
by Ian MacFarlane
Gurdjieff’s use of neologisms in Beelzebub’s Tales is well recognized. One aspect of this literary device that has not been discussed in any extant literature (that I am aware of)is that there are two parallel streams of neologisms in Beelzebub’s Tales. There are the Objective Science terms used by Beelzebub throughout the Tales, and in parallel there are also the so called Atlantean terms used in various places throughout the Tales. For one example, the two being foods, air and impressions, are named by Objective Science as Abrustonis and Helkdonis. In the Atlantean language they are called Amarloos and Amarhoodan. This paper will attempt to identify and delineate the usage of these two parallel streams of Neologisms and examine them for any insights that they may shed on Gurdjieff’s stated aim of “Burying the Dog Deeper”.
Ian was born in Niagara Falls, Canada, in 1949 and in 2001 moved to England where he lives with his wife near London. He first became acquainted with the Gurdjieff Work in 1973 and joined his first group in Toronto in 1977. In 1979 he studied Movements at Daglingworth in England. In 1980 he became a member of a group called The Search at Northeon Forest in Pennsylvania, USA, that was lead by Paul Beidler, a former student of Gurdjieff. After two years residential training, he returned to Toronto to assist and eventually lead the satellite Toronto Northeon Group. Since Mr. Beidler’s death in 1998, he has been working to bring the practical side of the Work to a wider audience through the medium of an internet website and an online Work group.
Beelzebub in a Ring
by Anthony Blake
There have been various hypotheses on the structure of Beelzebub’s Tales, some based on astrology and some on the enneagram. Recent research in the study of ancient texts suggests there was a widespread use of a form called ‘ring composition’ from the early Hebrews and Greeks to more recent Sufism. Recently, the classical text of the Mathnawi has been so analysed, a book that may have greatly influenced Gurdjieff.
The talk will review some of the basic elements of ring composition and allied techniques, suggesting analogues with the enneagram and a way of reading Beelzebub. It will present examples from Simon Weightman’s studies of the Mathnawi and the Madhumalati and make use of Joseph Campbell’s concept of the Monomyth. It will look at the structure of specific passages from Beelzebub as well as the whole work. It will offer an interpretation of Gurdjieff’s idea of legomonism. It will also discuss the relation between mentation by form and mentation by word, the significance of the chapter ‘Form and Sequence’ and the two forms of the law of seven.
If time is available, there will be practical exercises on the ‘synoptic reading’ of texts.
Anthony Blake has a background in physics and philosophy. He studied with the systems thinker and mystic John Bennett as well as with the physicist David Bohm and other innovators and pioneers. He has followed the principle of integration without rejection, proposed by Bennett, and focuses on how to make this possible in real life. He is the author of several books – on the Enneagram symbol of Gurdjieff, the meaning of time, intelligence, dialogue, globalization, systematics, etc. Co-founder of the DuVersity, of which he is Director of Studies, Anthony facilitates seminars and lectures on new methods.