1 quality of genuine being-duty 1
Shiemash51
1 quality of genuine being-duty 1
free will the function of Real I
What Gurdjieff is talking about
in Beelzebub's Tales to His Grandson
is that the three-brained beings on the
planet Earth tend to lose their sense
as well as "desire" and "duty" for
what is called "objective-being
Being" and that, instead, what is
called their "individual significance"
is appraised and established
exclusively on the basis of
ephemeral outer worldly
manifestations. And all
of this is connected
to a certain degree
with what can be
called "the
servility of
human nature"
which is especially
true among those who
fall in line with some
or other rank-and-file
socialist structure, or
organization, what is
called "group think"
or "herd instinct"
Seeing your own manifestations
and, at the same time, seeing the
manifestations of others can bring
about a sensation of so-called
"spiritual healing," can feel
like a "lifting," like the
buoyancy of a ship in
flight, it is seeing
yourself in others,
it is "love your
neighbor as
yourself."
It is being merciful toward
others and also receiving
mercy from others, and
yet another layer of
"the thing" which
makes us involuntarily
neurotic and causing us
to behave so "secretively,"
so unnecessarily, is lifted,
is cleared.
Yet again, while sitting
harmlessly at the local
shopping mall, there sat an
attractive woman along with
several other women and a man
wearing a shirt with what appeared
to be a coyote on the front of it. I
saw myself as that man who was
engaged in conversation with the
attractive woman. While
observing them, I read as
well as pondered on the ideas
of Gurdjieff having to do with
"chief feature" which happens to
connect each one of us with our
"animal", or "animal nature." I
made it into a process of quiet
observation and consciously,
that is to say, "with
struggle" and
"summoning of
the animal",
reversed what
would ordinarily
be "drooling" into
a quite real Christian
event of metanoia, or
"reversal", turning
something made up of
fantasy and imagination
into something else real
and organic, and came out
from yet another layer of an
energy system which I was
able to notice was the same
energy system unconsciously
influencing the man and the
group of women in front
of me, and a vision
arose of myself as Jesus
Christ in a white robe
which, of course, is a
measure as well as
indication of real
transformative self-
change. It is seeing
the same blockage in myself
that I see in others, even if they
do not see it. It is a fact
that there exists a property,
which is inherent in every
ordinary man, to whichever
class he may belong and
whatever his age, that,
whenever he thinks about
something concrete outside
himself, then his muscles
instantly strain, that is
to say vibrate, in the
direction taken by his
thoughts, and I have
discovered from
experience that
such muscular
"magnetic tension"
is real. I will then
harmlessly and silently
sit until that tension
passes and what is called
"spiritual healing" proceeds
for myself as well as for those
near me, and unto what is a
genuine sensation of
liberation.
In reality, what
we are speaking of
are "involuntary
manifestations"
are those associated
with anger, resentment
and hostility.
Remember what Maurice Nicoll
said about chief feature:
Maurice Nicoll:
"When you begin to know what
it is you have to work on, you
should not tell everyone. There
is a great deal said about INNER
SILENCE in the New Testament. For
example, we are told that we must
not let the left hand know what
the right hand does. ("But when
thou doest alms, let not thy left
hand know what they right hand
doeth" --Matthew vi.3.)
In this Work we have to
move consciousness more
and more internally.
Many things have been
said about the external
parts of centers, and
internal parts of centers
that communicate with Higher
Centers. The external parts of
centers communicate with the
external senses and the
external world. You do not
wish to become more external
but to become more internal.
If, therefore, you wish to
become more conscious of
what lies internally in
yourself, you do not wish
the small 'I's that live
in the external divisions
of centers to try to express
what it is that you are working
on--because there is something
almost sacred in this discovery.
It is more in the nature of a
revelation granted you when
you can stand it than a
so-called logical process
of formatory 'I's. What can
the small 'I's in formatory
center know about the whole
of us? How can the formatory
center, which is Third Force
blind and therefore merciless,
dictate to us what we should do?
It can only say that we are bad
or we are good. It works in
opposites. Your heart knows
much more about you than
your head does. I fancy
that the Emotional Center
in its interior part knows
a great deal about what our
Chief Feature is, and all the
connections with it that we have
to work on. It cannot be
expressed in a word. A
novel or a play might
express it."
--Nicoll
--p 1659 of Psychological Commentaries
H.P. Blavatsky expressed this
idea in The Secret Doctrine,
Volume 1, p. 79-80:
"Life we look upon as the one
form of existence, manifesting
in what is called Matter; or what,
incorrectly separating them, we name
spirit, soul and matter in man. Matter
is the vehicle for the manifestation of
soul on this plane of existence, and
soul is the vehicle on a higher
plane for the manifestation of
spirit, and these three are a
trinity synthesized by life,
which pervades them all."
--Blavatsky
"Thanks to your talk, it has
gradually become clear to my
consciousness that in the
Universe of our Endlessness
things have not always been
as I now see and understand
them.
"Formerly I should never have
allowed myself to imagine, even
if the thought had come to me by
association, that this ship we
are flying on, for instance,
has not always been just
as it is now.
"Only now have I come to
understand clearly that
everything we have and
use today, all the
contemporary amenities
and everything necessary
for our comfort and welfare,
did not always exist, nor did
they make their appearance
so easily.
"It seems that in the past
certain beings must have labored
hard and suffered very much for
all this, and endured a great
deal that perhaps they could
have spared themselves. They
labored and suffered solely
that we might have these
advantages today and use
them for our welfare.
"And all this, consciously or
unconsciously, they did for us
beings quite unknown and
entirely indifferent to
them.
"And now not only do we not
thank them, but we do not even
know anything about them, and
take it all as a matter of
course, and neither ponder
this question nor trouble
ourselves in the slightest
about it."
--ch 7, genuine being-duty
Beelzebub, throughout
all of his tales to his
grandson Hassein, described
his observations of the abnormal
forms of being-existence of
the ordinary three-brained
beings of Earth in particular
their weak wills and about
those weaknesses unworthy
of them that they call
"vices" such as money,
sex, stomach, sport and
worldly power as aims in
themselves and for nothing
greater, that is, such
worldly aims as they
exist and outweigh all
interest in substance
associated with being and
change of being, have become
the sole basis of their
existence as well as for
the quality of the
manifestations of
their being.
Influences of the ideas
of Gurdjieff, that is, if
they have any real influence
at all, are such that we find
ourselves at a cross-roads
where there is the "parting
of the ways" between these
contradictory sides of
ourselves.
"So in the meantime, exist
as you exist. Only do not
forget one thing: at your
age, it is indispensable
that every day when the
sun rises, while watching
the reflection of its splendor,
you bring about a contact between
your consciousness and the various
unconscious parts of your common
presence. Trying to make this
state last, think and
convince the unconscious
parts—-as if they were
conscious—-that if they
hinder your general
functioning in the
process of ordinary
existence, then in the
period of your responsible
age they will not only be
unable to enjoy the good
that is proper to them, but
also your whole presence, of
which they are a part, will
not be capable of becoming
a good servant of our
Common Endless Creator,
and will thus be unable
to pay honorably for
your arising and
existence."
--ch 7, genuine being-duty
Gurdjieff, New York,
March 1, 1924, Views
page 246-251:
Question: Has free will
a place in your teaching?
Answer: Free will is the
function of the real I, of
him whom we call the Master.
He who has a Master has will.
He who has not has no will. What
is ordinarily called will is an
adjustment between willingness
and unwillingness. For instance,
the mind wants something and the
feeling does not want it; if the
mind proves to be stronger than
the feeling, a man obeys his
mind. In the opposite case, he
will obey his feelings. This is
what is called "free will" in an
ordinary man. An ordinary man is
ruled now by the mind, now by the
feeling, now by the body. Very often
he obeys orders coming from the automatic
apparatus; a thousand times more often he
is ordered about by the sex center.
Real free will can only be when one I
always directs, when man has a Master
for his team. An ordinary man has no
master; the carriage constantly
changes passengers and each
passenger calls himself "I."
Nevertheless, free will is a reality,
it does exist. But we, as we are,
cannot have it. A real man can
have it.
Question: Are there no people
who have free will?
Answer: I am speaking of the majority
of men. Those who have will--have will.
Anyway, free will is not an ordinary
phenomenon. It cannot be had for the
asking, cannot be bought in a shop.
Question: What is the attitude of
your teaching to morality?
Answer: Morality can be subjective
or objective. Objective morality is
the same throughout the earth; subjective
morality is different everywhere and every-
body defines it differently; what is good
for one is bad for another, and vice
versa. Morality is a stick with two
ends--it can be turned this way and
that way.
From the time when man began to live
on the earth, from the time of Adam--
with the help of God, Nature, and all
our surroundings--there gradually formed
in us an organ, the function of which is
conscience. Every man has this organ, and
whoever is guided by conscience automatically
behaves in accordance with the Commandments.
If our conscience were open and pure, there
would be no need to speak about morality.
Then, unconsciously or consciously,
everyone would behave according to
the dictates of this inner voice.
Conscience is not a stick with two ends.
It is the quite definite realization,
formed in us through the ages, of
what is good and what is bad.
Unfortunately, for many reasons,
this organ is usually covered
over with a kind of crust.
Question: What can break the crust?
Answer: Only intense suffering or
shock pierces the crust, and then
conscience speaks; but after a while
a man calms down and the organ becomes
covered over once more. A strong shock
is needed for the organ to become
uncovered automatically.
For instance, a man's mother dies.
Instinctively conscience begins to
speak in him. To love, to honor and
to cherish one's mother is the duty
of every man, but a man is seldom a
good son. When his mother dies, a man
remembers how he had behaved toward her,
and begins to suffer from the gnawings of
conscience. But man is a great swine; he
very soon forgets, and again lives in
the old way.
He who has no conscience cannot be
moral. I may know what I should not
do, but, through weakness, I cannot
refrain from doing it. For instance,
I know--I was told by the doctor--
that coffee is bad for me. But when
I want some coffee I remember only
about coffee. It is only when I
don't want any coffee that I
agree with the doctor and don't
drink it. When I am full, I can
be moral to a certain extent.
You should forget about morality.
Conversations about morality would
now be simply empty talk.
Inner morality is your aim. Your
aim is to be Christian. But for
that you must be able to do--
and you cannot. When you are
able to do, you will become
Christian.
But I repeat, external morality
is different everywhere. One should
behave like others and, as the saying
goes, when in Rome do as the Romans
do. This is external morality.
For internal morality a man must
be able to do, and for this he
must have an I. The first thing
that is necessary is to separate
inner things from outer, just as
I have said about internal and
external considering.
For instance, I am sitting here,
and although I am used to sitting
with my legs crossed under me, I
consider the opinion of those
present, what they are
accustomed to, and I
sit as they do, with
my legs down.
Now someone gives me a
disapproving look. This
immediately starts cor-
responding associations
in my feeling, and I am
annoyed. I am too weak to
refrain from reacting, from
considering internally.
Or, for example, although I
know that coffee is bad for
me I also know that if I don't
drink it I shall not be able to
talk, I shall feel too tired. I
consider my body, and drink the
coffee, doing it for my body.
Usually we live like that;
what we feel inside we manifest
outside. But a boundary line should
be established between the inner and
the outer, and one should learn to
refrain from reacting inwardly to
anything, not to consider outer
impacts, but externally sometimes
to consider more than we do now.
For instance, when we have to be
polite, we should if necessary
learn to be even more polite
than we have been till now.
It can be said that what has
always been inside should now
be outside, and what was
outside should be inside.
Unfortunately, we always react.
For example, if I am angry everything
in me is angry, every manifestation. I
can learn to be polite when I am angry,
but I remain the same inside. But if I
use common sense, why should I be angry
with someone who gives me a disapproving
look? Perhaps he does it out of foolish-
ness. Or perhaps someone turned him
against me. He is the slave of
someone else's opinion--an
automaton, a parrot repeating
other people's words. Tomorrow
he may change his opinion. If he
is weak, I, if I am annoyed, am
still weaker, and I may spoil my
relationship with others if I am
angry with him, making a mountain
out of a molehill.
You should understand and establish
it as a strict rule that you must not
pay attention to other people's opinions,
you must be free of the people surrounding
you. When you are free inside, you will be
free of them.
Outwardly, at times, it may be necessary
to pretend to be annoyed. For instance,
you may have to pretend to be angry. If
you are struck on one cheek, it does not
necessarily mean that you must offer the
other cheek. Sometimes it is necessary
to answer back in such a way that the
other will forget his grandmother.
But internally one should not
consider.
If you are free inwardly it may
happen sometimes that if someone
strikes you on one cheek, you should
offer the other. This depends on a man's
type. Sometimes the other will not forget
such a lesson in a hundred years.
At times one should retaliate, at
other times not. It is necessary to
adjust yourself to your circumstances--
now you cannot because you are inside out.
You must discriminate among your inner
associations. Then you can separate,
and recognize every thought, but for
that it is necessary to ask and to
think why. Choice of action is
possible only if a man is free
inside. An ordinary man cannot
choose, he cannot form a critical
estimate of the situation; with him,
his external is his internal. It is
necessary to learn to be unbiased,
to sort out and analyze each action
as though one were a stranger. Then
one can be just. To be just at the
very moment of action is a hundred
times more valuable than to be just
afterwards. A great deal is necessary
for this. An unbiased attitude is the
basis of inner freedom, the first step
toward free will.
Question: Is it necessary to suffer
all the time to keep conscience open?
Answer: Suffering can be of very
different kinds. Suffering is also
a stick with two ends. One leads to
the angel, the other to the devil.
One must remember the swing of the
pendulum, and that after great
suffering there is proportionately
great reaction. Man is a very com-
plicated machine. By the side of
every good road there runs a
corresponding bad one. One
thing is always side by side
with the other. Where there is
little good there is also little
bad; where there is much good there
is also much bad. The same with
suffering--it is easy to find
oneself on the wrong road.
Suffering easily becomes
pleasurable. You are hit
once, you are hurt; the
second time you are less
hurt; the fifth time you
already wish to be hit.
One must be on guard, one
must know what is necessary
at each moment, because one
can stray off the road into
a ditch.
Question: What is the relation
of conscience to the acquisition
of I?
Answer: Conscience helps only in
that it saves time. A man who has
conscience is calm; a man who is
calm has time which he can use
for work. However, conscience
serves this purpose only in
the beginning, later it
serves another purpose.
Gurdjieff
> AH yes of course James..
> Certainly that was all fearful
> when it was happening.. in 1999
> the first time..
>
> When I ceased to sleep even
> horizontally, and to partake
> of first-food with the exception
> of liquids..
>
> This went on for a period of six
> weeks during the course of which I
> became completely disembodied, and
> at a certain point near the end of
> this process when I attempted to
> communicate something or other of
> a real nature to those around me,
> and bearing in mind that no good
> deed goes unpunished (which I was
> not (bearing in mind) at the time
> of course) I then earned for my
> trouble, misuderstanding from my
> very own mother, and extreme-
> irresponsibility and misappropriation
> from my very own ex-wife..
> D.
"The first refusal to a
person who is devoid of
conscience or consideration
will destroy the results of
even thousands of good deeds
formerly manifested toward
him by you."
--Gurdjieff
--p 56 of Life is Real
HOW TO KEEP IT!!
States of awakening
come and go and can
come with brushes with
death, a real feeling of
Conscious Love stirs from this,
and in this is to separate out more
of "the intractable thing" in common
what for most everyone else IS ALSO
THE SAME SUFFERING,
but is mechanical suffering
degenerated into cynicism
and neurosis, but for us the
difference is in consciousness,
that we are honest with ourselves,
and I am fully aware that this is
why you feel frustrated "to no
end" when communicating with
internet channel participants but
your love is such that you
constantly hold up hope, real
hope with transmissions of simple
feeling and goodwill, of Mercy
which is of Heaven without wanting
other people to be different than
what they are while understanding
that our interest in self-change
must be mutual, not by force, and
the more we see how you and I are
the same in terms of consciousness,
and how it is unfortunately the case
for almost all other people whether
here on this list or in ordinary
life, that the same is true for
them also but there is no
consciousness whatever of the
fact, too depressing, nor any
sincerity or honesty whatever,
also "too depressing," that is to
say, devoid of "intentional suffering"
BUT FOR YOU THE CONSCIOUSNESS IS REAL,
and this is a blessing, and because I
see myself in you and you in me, there
is a healing and lifting which follows
the usual uncomfortable sensations of
"being in each others hair," but
with real faith and perseverance this
familiar sensation falls away if
we continue with being-efforts and
do not react with cynicism, and
then a feeling of joy born of
grace bordering on bliss,
bliss of which most people
have no experience whatever
and even deny that such a thing
is possible, what is called
"cynicism," but bliss is
beyond all of this, it is
connected with feeling in
harmony, nearer to God AND
IT IS GOD that gives it this
special quality AND THIS IS HOW
YOU KNOW HIS PRESENCE, like a vision
that emanates from the solar plexus
area and everywhere you can see the
Kingdom, of a great mountain from
which flows milk and honey, more
real than real this "laying up of
treasure in Heaven."
> This was followed, quite naturally,
> owing to the abberated nature of the
> so called 'society' in which we find
> ourselves embodied, by a visit from
> the police. Not something which would
> have occurred of course under any other
> circumstances other than this ex-wife
> mentioning the 'D' word during her
> ridiculous call to the local
> constabulary.
>
> I was totally unaware at the time
> that those same constabulary on
> arriving at my joint would lie
> through their teeth to me, pretend
> to be friend, offer to take me to
> specific friends etc..
> D.
This explains your interest
in the writings of Gurdjieff, and
my interest as well, and this
ought to be the same for
everyone else here and
not just the usual
lip service and
"opinions" about
one thing and another,
but to really follow the
laws of love and
evolution, of world creation
and maintenance, to endure the
changes that are necessary EVEN
UNTO DEATH, of course not self-
wilfully causing harm to others
in any way or even involuntarily,
but to endure the kinds of changes
necessary for development of being-
abilities, for a finer and finer
sense of a higher form that
transcends "death in life" as
well as physical death which
approaches and happens to us
all without exception, of being
in another state such as one would
enter at death and then it is a
familiar state, a conscious
state that transcends fear.
> I fell for it of course, being
> the ABSOLUTE novice God that I was -
> a child would believe. and I am that
> child, and I WAS offended - later on
> learning the truth of the matter that
> is to say, as when I found myself for
> the first time ever delivered up into
> the 'tender' mercies of psychiatrists,
> pyschologists, and so called, 'mental-
> health' nurses, and discovering also
> for the first time ever, in reality and
> not theory, that despite all the lip
> service to freedom of speech and other
> fancy notions in our 'society' that
> this is really a lie, the truth is
> you can say most anything you like
> as long as it isn't something society
> dislikes and you don't yell it in it's
> (society's) face, otherwise you will be
> punished, and this punishment will go
> under the name of mental health
> treatment or something similar..
> anti-psychotic 'medicines' etc etc..
> D.
The secret and the cause of all
things that happen to us lies in
whether or not we possess ourselves
and if we possess genuine self-love.
"Self-love" as we ordinarily understand
it is reprehensible and is the stuff of
the "funny farm," and so it follows as
Gurdjieff said that true self-love--
which, unfortunately, we do not
ordinarily possess--is desirable
and necessary for liberation. It,
in fact, proves that we exist.
NOT FOR THE COLLECTIVE,
1) Mr. Self-Love
-and-
2) Mrs. Vanity
How to distinguish between
one kind of self-love and
another?
> You will think twice about voicing
> anything after this first encounter..
> I learned that my organic vehicle may
> have it's freedom of movement restricted
> at any time by imposition of another's
> will.. And at the same time I learned
> to remain free whilst my body was held
> prisoner, and only later did I learn
> to say anything I wish without so
> seriously offending anyone, after
> another four encounters of a similar
> type.. again a second time in '99,
> then in 2001, and again in '02, and
> finally I did go stark raving and
> genuinely mad for the first time
> ever in 2004 and so it happened
> again! Mmm...
> D.
It always happens without
fail that with states of awakening
as you are describing, that this means
we are meeting with the death of some
part of ourselves, and why it is helpful
to follow laws of world creation and
maintenance IN ORDER TO MEET WITH THAT
DEATH, and that rare but joyous state
of liberation that can follow and
which is beyond the understanding
of most medical doctors, so-called
"psychiatrists" and "officials" of
every "union" kind, it is beyond
them because for fear of death,
for the law of the animal, they
live a life of "death in life"
gloating and lording their
godhood, such as it is, over
others, is all mechanical.
> No, I don't fear rejection of
> the type Mr G referred to and
> to which you now further indicate
> James, those treasures had already
> begun to be whittled away before I
> even encountered him, so of course
> it is as he states, that after
> reading The Tales I finished
> losing all those treasures
> sooner rather than later, and
> no doubt as he had wished, and
> no doubt whatsoever for which I
> only much later began to realise
> the extent of my gratitude.
>
> Such trifles are no treasure to
> me, to be identified is the worst
> imaginable Loss to me, not a
> treasure.
>
> Sure it scares a manipulator
> to realise he's wasting his time
> trying, but one learns to deliver
> something else along with it eh..
> a little slice of impartiality--
> pie goes a long way with such
> types - they may even choke
> on it!
> D.
I am such a "nobody" that
I would not even begin
to know what to do. What
I am saying here is if
it were somehow possible
for someone, anyone, to
transmit what is absolutely
clear in heart and mind,
for I have actually done this
over the years, but always
silently and secretly,
that is, in terms of an inner
life which is ordinarily nothing
of interest to anyone whatever
except for the usual personal
preferences and desires of
every kind.
And there are the visions of
Christ at those moments of
coating of the higher form,
of development of Real "I,"
which are the same visions
in terms of the real world
what is called "objective"
or "all-inclusive," and it
is true that the Higher Law
is that of the greatest
commandment of Ashiata
Shiemash:
DO NOT HARM ANOTHER EVEN
IF YOUR OWN LIFE IS IN DANGER.
CHAPTER 7
Becoming aware of
genuine being-duty
Beelzebub's Tales
to His Grandson
WHEN THE CAPTAIN had gone,
Beelzebub glanced at his
grandson and, noticing
his unusual state,
asked with concern
and a shade of
anxiety:
"What is the matter, my
dear boy? What are you
thinking about so
deeply?"
Looking up at his
grandfather with eyes
full of sorrow, Hassein
said thoughtfully:
"I don't know what is the
matter with me, dear Grandfather,
but your talk with the captain has
brought me to some exceedingly
melancholy thoughts. Things I
never thought of before are
now a-thinking in me.
"Thanks to your talk, it has
gradually become clear to my
consciousness that in the
Universe of our Endlessness
things have not always been
as I now see and understand
them.
"Formerly I should never have
allowed myself to imagine, even
if the thought had come to me by
association, that this ship we
are flying on, for instance,
has not always been just
as it is now.
"Only now have I come to
understand clearly that
everything we have and
use today, all the
contemporary amenities
and everything necessary
for our comfort and welfare,
did not always exist, nor did
they make their appearance
so easily.
"It seems that in the past
certain beings must have labored
hard and suffered very much for
all this, and endured a great
deal that perhaps they could
have spared themselves. They
labored and suffered solely
that we might have these
advantages today and use
them for our welfare.
"And all this, consciously or
unconsciously, they did for us
beings quite unknown and
entirely indifferent to
them.
"And now not only do we not
thank them, but we do not even
know anything about them, and
take it all as a matter of
course, and neither ponder
this question nor trouble
ourselves in the slightest
about it.
"I, for instance, have already
existed so many years in the
Universe, yet the thought has
never entered my head that
perhaps there was a time
when everything I see and
have did not exist, and
that everything was not
born with me like my
nose.
"And so, my dear and kind
Grandfather, since your
conversation with the
captain has gradually
made me aware of all
this with the whole of
my presence, the need has
arisen in me to make clear
to my Reason why I personally
have these advantages, and what
obligations I am under on their
account.
"It is just because of this
that there now arises in me
a 'process of remorse.'
Having said this, Hassein
bowed his head and became
silent.
Looking at him affectionately,
Beelzebub began to speak as
follows:
"I advise you, my dear Hassein,
not to put such questions to yourself
yet. Be patient. Only when you reach
the corresponding period of your
existence for becoming aware of
such essence-questions, and
reflect actively upon them,
will you understand what
you must do in return.
"At your age, you are
not yet obliged to pay
for your existence.
"This present period of your
life is not given you for paying
for your existence, but for preparing
yourself for the future—-for the
obligations becoming to a
responsible three-brained
being.
"So in the meantime, exist
as you exist. Only do not
forget one thing: at your
age, it is indispensable
that every day when the
sun rises, while watching
the reflection of its splendor,
you bring about a contact between
your consciousness and the various
unconscious parts of your common
presence. Trying to make this
state last, think and
convince the unconscious
parts—-as if they were
conscious—-that if they
hinder your general
functioning in the
process of ordinary
existence, then in the
period of your responsible
age they will not only be
unable to enjoy the good
that is proper to them, but
also your whole presence, of
which they are a part, will
not be capable of becoming
a good servant of our
Common Endless Creator,
and will thus be unable
to pay honorably for
your arising and
existence.
"I repeat once more, dear boy,
try in the meantime not to think
of these questions: at your age
it is still too early to think
about them.
"Everything in its proper time!
"Now ask me whatever you wish,
and I will tell you. As the
captain has not yet returned,
he must be occupied with his
duties and will not be coming
back for quite a while."
Gurdjieff