Welcome to a new series of podcasts based upon the teachings of Russell A. Smith, a man who discovered an objective and accelerated way to awaken higher consciousness, the seats of conscience, pure reason and impartiality. Russell’s work expands upon the Fourth Way teachings of George I. Gurdjieff, and deciphers much of what Gurdjieff left behind. 

In this series, we play extracts of recordings of Russell teaching his classes, and begin with one where he covers the subject of “Truth.”

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All right, welcome to class, California. We shall begin. Each week, we try and do just a little teaching session before we begin our conversation of the work we've been doing and the various groups that we're in, so questions can be asked. And last week, somebody asked if I would say some things about what truth is. So we shall. 

Now, I sent most everybody a little email saying, If you'd like to brush up on that, there's a section in Beelzebub’s Tales to His Grandson about Hussein. And about when Beelzebub finds him crying and then explains to him this particular reason that exists on the planet he's interested in, and defines it in two categories. The Reason of Knowing and the Reason of Understanding. And for those of you who got that and read that, you can follow along. For those that you didn't, maybe you can check on it after we meet.

But, the section I recommend starts off with Beelzebub trying to explain to Hussein the two differences between what's called the Reason of Knowing and the Reason of Understanding.

And I'll just cover some highlights. In the conscious Reason of Understanding, interesting, he calls that one the conscious Reason of Understanding, what she says in general is proper for three brain beings, is to have something which blends with their common presence, and therefore information of every kind perceived with this reason becomes forever their inseparable part.

Now, we can look at the Reason of Understanding as what truth is, because that is gotten by all of our parts; like Churchill said, Truth is incontrovertible. Malice may attack it and ignorance may deride it but in the end, there it is. It becomes an inseparable part, we carry it with us, we take it along in our life. It doesn't change.

The knowledge that we were given by the reason of knowledge in our youth changes. We were told there's a Santa Claus, there's an Easter bunny, and that was the reason of knowledge, not the Reason of Understanding. The Reason of Understanding, once you get that, it doesn't change. It always stays the same. So it has more of a vein of truth than knowledge, because knowledge can change at different times, depending on environment we're in, society we're in, country we're in, neighborhood we're in, school system we're in, and so on.

He then goes on to say that the information perceived with this Reason of Understanding or the results obtained thanks to being contemplation of the totality of formerly perceived impressions. However, a being himself may change, and whatever changes may proceed in the spheres around him, this Reason of Understanding will be forever a part of his essence. And so that's the important reason, the Reason of Understanding. 

The other reason, the Reason of Knowing, G. says it's habitual, and it's where new impressions come in, every kind of intentional or simply automatic idea is obtained from the results of formerly perceived impressions.

And these are only a temporary part of his being. For example, as I already said, there's a Santa Claus or if you're in India, cows are sacred. All of those things are not something that is based on truth, but it's just placed on this Reason of Knowing what we were told. And that reason, he says, has to be refreshened or repeated in order to be kept, otherwise, it will lose itself. And we see all the embellished history that has to be changed. It changes as it goes on, so the person tells the story and then he tells the story and they tell the story, and by the time it gets down several generations it's really not what happened, but it's the embellished story, the Reason of Knowing changes things and these things evaporate out of the common presence unless they're refreshened. In refreshing them they end up being changed, they end up becoming different than what they actually were.

So, who's to say where things really came from and why some of the rituals we do in life are the rituals we do in life in our various studies and our various religions and our various cultures because they probably have changed from what they were originally.

I use the funny model sometimes of India and the idea that cows are sacred and they are the results of people that have died, have come back into the world, and I think, “How could have that idea started?” 

And so I play a funny model and says well, Grandma died, and they buried Grandma, and where Grandma's body was buried, they didn't dig six foot deep holes back in the day, and so she was buried kind of shallow and the nutrients and the juices and the parts of her body decompose there under the under the ground and probably made the soil fairly fertile, and the result was grass grew very easily and very abundantly on this, on the top of that grave. And one day when some little kid was talking to his daddy, he says, “Daddy, what happened to Grandma?”

He looked out and there were the cows grazing on her grave, because that's where the grass was the greenest, and so he said to his inquiring little mind, “Well, she came back as a cow.” 

And then the ritual began and got carried on, and then it became a belief structure for a whole society. Now, I don't know if that's actually how it happened, but I can imagine the way the truth of knowing is all we have to do is take one idea and somebody believes it, and then it becomes the prominent idea of our existence in that course of our life, just like Santa Claus and so on. 

Then Gurdjieff goes on to talk about these two reasons in the term of the three forces. The Reason of Knowing has a force of formerly perceived contradictory impressions, which again has the idea of not being true because of the contradictoriness of the impressions, that are crystallized to any of the three localizations of which the three brain beings have, and they serve as the affirming and the denying forces. So all these contradictory things you've been told serve both as the affirming and the denying forces, and then any new impressions that come in from without serve in this case as the third factor. So the new information is coming in, is colliding with the contradictory impressions that were previously perceived that some guy said Chevys were the best car, and somebody else said Chevys aren't.

And so now the new information that comes in from my favorite actor who says he likes Chevys, makes it the third force and I swing that way with his opinion. But other than that it's just all my contradictory truths that aren't real that are filling up most men. And then finally he says the Reason of Understanding is different for it, the sacred affirming force, is the newly perceived impressions, and that are in any given part of the man, which he has his center of gravity. The second, or the denying force, is the data present in another localization. So you have the incoming impressions, which are the affirming, which banters off your own observations of the Reason of Understanding, which is really the true matter, and he calls it the “Otto-Kola-Zichners” and the “Hoosa-Daz-Baggorni,” results in the third force. That means taken in under the sense of significance of the persevering, actualizing, of the striving towards the manifestations of one’s own individuality. 

So then, the Reason of Understanding is based on the development of that man, creating him. That's the only Reason that Gurdjieff puts emphasis on that's important. The other forms of Reason or Truths really don't serve a great value unless they lead to the development of one's own personality.

So we'll begin our session today with those ideas that we get from the Beelzebub’s Tales when Gurdjieff explained to his grandson the difference between Reason of Knowing and Reason of Understanding.

But now, since the class is on the idea of Truth, we'll go back to the labels of Truth. And the first model we get, or one of the first, is from Ouspensky when he's talking about the four states of consciousness: Sleep, Relative Consciousness, or Waking Consciousness, Self-Consciousness, and Objective Consciousness. And he uses a good model to explain what those states are by using Truth. He says in the first state of consciousness when you're asleep, you can't know Truth. Vague sounds reach the sleeping person, they may be manifested in some form of dream, but there's really no truth there. There can't be truth when you're asleep. But then when he says when you wake up and go into the second state of consciousness, waking conscious or relative consciousness, he says Truth is now relative to that state. And where you live and what's being told to you, and it's all relative to this suggestion, or as I like to say, guess, conjecture and speculation that are given to us by the world. 

And so the truth is only relative to those in that environment that we're in and where we live. But then when a man becomes self-conscious and wakes up, then Ouspensky says Truth is now “Truth of Self.” Man can know the truth of himself. He's got eyes to see, he's got ears to hear. He knows when he's done something with this conscience present that is not right, or is right, so he can see the truth of him and how he manifest.

And that's why we're told with the fourth Obligolnian striving that when a man wakes up, he has an obligation to pay for his arising as quickly as possible because he can now see himself. And therefore he has to undo certain things, and influence or strengthen other things because the truth of self means he now has an obligation to change his individuality, and work on his being.

And in the fourth state of consciousness, which is called in our Work, Objective Consciousness, when a man gets the awakening of his Higher Mental Center, we're told this idea that says now he can know the truth of everything. He can know everything in his sphere. Now, that knowing truth of everything doesn't mean that when a man becomes Objective Conscious that he starts speaking Greek, or Mandarin, or you know, Japanese.

So we say, “Wait, but that's part of everything.” Well, part of the truth of everything is everything within the sphere of his surroundings. Where with Self-consciousness was just the truth of himself, Objective Consciousness, it's like saying he can climb a tree, and look and know the truth of the whole woods that he's in, where Self-Consciousness is only the part of woods that he's in, but truth of everything is something about the knowledge of the whole that involves all his manifestations. 

So, it's a great model to understand the basic ideas of Truth, that in sleep you can't know Truth, when you're awake you can know relative truth, when you become conscious you can know Truth of Self, and when you have developed Objective Reason, the function of Higher Mental Center, you can know truth of everything. 

All right. Now, if we define truth, we could see that truth has varying degrees of itself. I've labeled five of them. The first kind of truth is imagined truth, which means it's truth just made up by some imagination. Like, aliens are watching me, and I've got to wear a metal helmet on my head so they can't invade my thought in my head with these ideas. 

Well, that's an imagined truth. There's nothing to support that idea or give it any force except the imagination of somebody. There's monsters under the bed. They're in the closet. These are all imagined truths that are just made up by the wise-acreing of men for whatever the reason. 

Then I would imagine when you first hear a sound that you don't know of, you imagine what it might be. And I think anybody that says, “Oh, I've got a pain in my side,” and they look up on the internet, what causes pains in sides, they always look at the worst thing that could be, and they start to imagine that thing is in themselves. So, Imagined Truth is like truth of sleep. There can be no truth. Even the awakened state, Imagined Truth serves no purpose. 

The next one I labeled as Believed Truth. This is more than just imagined. This is something that's taught to us by our family, or our culture, or our teachers, or our community, that becomes the truth that we take to heart. For example, “Only Baptists go to heaven.” Well, that's probably the belief structure you have if you're a Baptist. If you're a Catholic it's probably, “Only Catholics go to heaven.” If you're a Methodist it’s probably, “Only Methodists go to heaven.” So that's a belief truth that's usually related to cultures or such. Some people might believe that you have to be a vegetarian, you can't eat meat, if you don't just sit in this posture or bow to the East you can't be accepted by our Endlessness. Or, if you blow people up on that bus, since they are of a different religion, then you will automatically be taken up by the Almighty and have rivers of honey and 71 virgins. 

So, Believed Truth is also limited because it's suggested or imparted on a man by the suggestions of somebody else, which takes it more than just be imagined, it becomes something that now you believed because all other people in your group, or community, or religion, or political base, or high school or college, have those same beliefs. “My football team's the best.”

The next type of truth would be Popular Truth, which it takes a little higher than just Believed. This is more than just, “My church goes to heaven.” This is more like something that, let's see, looking back at my youth, “Toads cause warts.” I don't know how many you guys were ever told don't touch a toad because it caused warts, but everywhere I went, everybody had that popular belief. It was like just the way things were. It wasn't secular, or done by a religion, or done by a group of people, it seemed to be collectively accepted by everybody, at least that I was aware of at the time.

Or, in certain areas in our past history, the popular belief was if you're sick, we'll cut you open and drip your blood out. That would have been a popular belief that we thought evil was now inside you somehow, and the only way to get that evil out was to remove the evil that was obviously in your blood. And unfortunately, they say George Washington gave 19 pints of blood over a few days before he died, and that's what killed him. That's too bad, that they blood-let the first president of the United States and caused his death.

The next kind of truth is Verified Truth, and these are truths that are elevated a little bit beyond Popular Truth. They can be verified, yet there's certain subjectivity to them because the verification is conditional. We have verified that water freezes at 32 degrees Fahrenheit, at sea level. Oh wait a minute, that's not always at 32? No, just at sea level. The higher you go up, or the lower you go, the temperature of freezing changes. The more pressure, or the less pressure you're under, the temperature of the water freezing changes. So even though water freezes is verifiable, the temperature at which it freezes will change based on sea level or pressures. So, there's a verifiable truth that also has conditions.

And then finally we get into what's called the Absolute Truth, which is truths that are always the same no matter what solar system you go to or what planet you're on.

Sodium and chlorine will combine and make salt. Now, it might have to require a certain pressure and temperature, but if you find salt on some distant planet, I suspect it will be made of sodium and chlorine.

Or if you combine two hydrogen atoms with an oxygen atom under the right conditions, they will become water. And if you put the water in a beaker and put electrical current through it, you can turn it back in to oxygen and hydrogen. And that will happen on whatever planet you're in, and wherever else in the universe. These are the absolute truths, that these are the fundamental building block, in this case, and they're always the same. You don't combine sodium and chlorine in this other solar system, in this other galaxy and get something different. The rules and the laws are going to be everywhere the same to form the fundamental absolute truths that our world is built on.

So we start from that end, with the Absolute Truth, and then work into the Verified Truths and the Popular Truths and the Beliefs truths, and finally we're down to the Imagined Truths. Where there can be quite a range of those. So, looking at the idea of Truth, it depends on what state of consciousness we're in, and it depends on these five labels. It probably can be sub-labeled and given more, but I think Imagined, Believed, Popular, Verified, and Absolute will work. 

And, as Arthur Conan Doyle once said, “Once you eliminate the impossible, whatever remains, no matter how improbable, must be the truth.” And so we come to the truth through the process of elimination. What are these things made of? Why am I acting that way? Well, people could say the Devil made you do it, you got an angel on your shoulder, you ate too much of this, there's evil in your blood. Well finally, a man of reason starts to eliminate what's not true, and therefore he eliminates the things that aren't real, and that in every step it brings him closer and closer to what is real.

I don't know if Thomas Edison wrote read Arthur Conan Doyle, but certainly in the process of making the light bulb, he had to go through elimination after elimination of what wasn't true in order to come to the the thing that was true, that a filament with carbon on it, like tungsten and so forth, I think cat hair whiskers was the first thing he used, in a vacuum with no oxygen to allow it to burn, would glow for a certain period of time as a current was ran through it. And that was just a matter of finding the medium to make that filament out of that would last the longest. And that's how we have our lights. 

Now, moving on on truth, there's other kind of truth. There's something called Boolean algebra that I probably think some of you are familiar with, where they use tables of true and falses to keep working it down to the thing that might be true, by having a whole page of things that are true and false and true and false, and all these conditions mean that the probability of this thing happening is going to happen in this area at this time, and so on. So we have those kind of truths, which again, eliminate the impossible in order to find what's probable. 

There are gradations of reason, 21. So we could say, to some extent, we could look at truth in that model. There's 21 gradations of reason. There are 21 gradations of truth. In the same model that Gurdjieff says, we should say everything as properties of man number one, properties of man number two, man number three, and so on. So in that model, there are seven kinds of truths. There's the truth of man number one, the truth of man number two, the truth of man number three, the truth of man number four, just as if there's the sport of man number one, and the religion of man number five. Everything is in seven categories. So we have a great diversification of truth in that matter. 

But back to what Gurdjieff said and which we started this session was, we are interested in the Reason of Understanding that serves our individuality, that affects all three of our centers and can be verified with our sane logic because it's applicable and stays with us for our whole lives.

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That concludes today’s podcast. Thank you for listening.

If you would like to learn more about Russell’s work on how to become objectively conscious, simply visit our website thedogteachings.com and acquire Russell Smith’s book, The Blueprint of Consciousness - An Accelerated Path to Awakening, which is also available as a PDF download.

There, you will also be able to listen to other talks, access transcripts of these podcasts, diagrams, animations, supporting videos, and much more.

But most importantly, you may fulfill your true potential, which is your right, and it no longer takes a lifetime to achieve.

And as a reminder, we have two ZOOM classes every Sunday to assist you; one is for purchasers of Mr. Smith’s book, and the other is for those who have additionally obtained the Master Exercises and the Double or Nothing Exercises. See under Resources/Zoom Classes for more details.

At the thedogteachings.com. 

That’s T H E D O G  T E A C H I N G S  Dot Com.

Goodbye, until next time. 

Beelzebub’s Tales to His Grandson

CHAPTER 46

Beelzebub explains to his grandson the significance of the form and sequence which he chose for expounding the information concerning men

AFTER THE PROCESS of taking in the second being-food, Beelzebub, on leaving the "djameechoonatra," did not immediately return to the place where their conversations were usually held, but went first to his "kesshah," or "cabin," in order to cool his already extremely decrepit tail with a certain liquid, which was a measure to which he had to resort from time to time on account of his great age.

When, on returning from his kesshah, he silently entered that section of the ship Karnak where they usually spent their time, he saw the following unexpected picture.

His beloved grandson Hassein was standing in a corner with his back turned, his hands covering his eyes, weeping Beelzebub, deeply moved, quickly approached Hassein and, in a voice full of anxiety, asked him.

"What is the matter, my dear boy? Are you really weeping?" Hassein wished to answer, but it was obvious that the sobbing of his planetary body prevented him from speaking.

Only after a rather long time, when his planetary body was a little calmer, did he say, gazing at his grandfather with very sad eyes, yet with a smile of affection.

"Don't worry about me, dear Grandfather, this state will soon pass. "During these last 'dianosks' I have actively pondered a great deal, and in all probability, from this unaccustomed

new tempo of functioning, the general tempo of functioning of my whole presence has changed.

"And now, until this new tempo of my mentation harmonizes with the

already established tempos of my common functioning, such abnormalities as

this weeping will probably proceed in me.

"I must confess, my dear Grandfather, that the fundamental cause of this

state in my common presence was the picture, evoked by association in my

mentation, of the situation and destiny of those ill-fated higher being-bodies

which, owing to various chance happenings, arise and remain half-formed in

the common presence of the terrestrial three-brained beings.

"These associative thoughts, accompanied by a growing impulse of

sadness, began in the djameechoonatra during the sacred absorption of the

second being-food, thoughts about them arose in my mentation by association

when I was filled to overflowing with joy from all that took place there.

"And then it began to think in me concerning those ill-fated three-brained

beings about whom you have been giving me so much information lately, that

it is only thanks to the consequences of the properties of that 'something,' accursed

for them, implanted in the common presence of their ancestors—for

reasons not depending in any way on their essence but only on the lack of

foresight of certain Most High Sacred Individuals—that not only the higher

being-bodies coated in them but also they themselves, as ordinary beings, are

deprived forever of the possibility of experiencing that bliss which arises in

the presence of all kinds of relatively independent individuals during the

common sacred absorption of the second being-food, in which we have just

taken part. "

When Hassein finished speaking, Beelzebub looked long

and steadily into his eyes, and then, with a smile that revealed a being-impulse of love, he said:

"Now I see that during these last 'dianosks' you did indeed actively ponder a great deal or, as certain of your contemporary favorites would express it, during this time 'you did not inwardly sleep.' Let us sit down again in our usual places and speak about the subject I once promised to take up and which will be wholly appropriate to the present occasion. "

When they were seated and Ahoon had also arrived, Beelzebub continued as follows:

"First of all I shall begin by expressing in words the impulse of joy concerning you which is now arising within my common presence I personally am very, very glad about this crisis which has occurred and is still continuing in you.

"I am glad chiefly because the sincere weeping that I saw being manifested at just this period of your existence when, according to the laws of the great Heropass, you are on the threshold of the being of a responsible being—that is, at just the age when all the data necessary for those functionings that constitute the individuality of a three-brained being during his responsible existence are being crystallized, and when they acquire a harmonious 'tempo' in the common functioning—gives me the assurance that the relative awareness or even merely the 'sensation' that you may have of this being-joy of mine, which at first glance is not logical, will be very useful and in fact indispensable for you later, as for all three-brained beings who have reached responsible age I shall therefore first of all explain it to you.

"Your weeping also gives me the assurance that in your future responsible existence, your common presence will contain those precious being-data for feeling which are the foundation of the essence of every bearer of divine Reason and which are even formulated by our Common Father in words placed over the chief entrance of the Holy Planet Purgatory.

" 'ONLY HE MAY ENTER HERE WHO ENTERS INTO THE POSITION OF THE OTHER RESULTS OF MY LABORS. '

"In this instance, your essence was obeying this divine commandment

when, personally experiencing bliss, and at the same moment remembering

by association that others were deprived of it, you sobbed sincerely with your

whole presence.

"I am all the more glad for you because these data, indispensable for every

being, are beginning to function in you just at the time when all those factors

are being crystallized and formed in you which do not depend upon a being's

own Reason but solely upon surrounding beings, external conditions, and the

most great common-cosmic Iraniranumange.

"Well then, we can now return to my intended theme, that is, why, during the whole of our voyage on this trans-space ship, I have told you so much and in this particular sequence about the three-brained beings breeding on the planet Earth.

"When I returned to our dear Karatas, and was free from any other being-duties, I voluntarily took upon myself the responsible guidance of your 'oskiano' or, as your favorites would say, your 'education for the being of a responsible being. ' And as the given period of your existence was just the period when all those functions are harmonized which engender in three-brained beings that form of feeling and comprehension which in its totality actualizes in them what is called 'sane mentation,' I decided, on setting out on this journey in the space ship Karnak, to take advantage of this time to help you in such a way that the harmonizing of these functions of yours, and the consecutive formation of your future active mentation dependent on them, would proceed precisely in that order, the correctness of which I became convinced of with my

whole presence during the process of my long personal existence.

"When I noticed at the beginning of our voyage that you were greatly

interested in the three-brained beings of the planet Earth, I decided, under the

pretext of gratifying your interest, to tell you everything about them in such a

way that the 'egoplastikoori' required for your future being-associations

would be crystallized in you without any admixture of doubt.

"For this, in almost all my tales, I have held strictly to the two following principles.

"The first not to say anything as if it were my own personal opinion, in

order that data necessary for your own convictions should not be crystallized

in you in a ready-made form, according to the opinions of another.

"And second to relate to you, in a definite order and intentional sequence,

all the events on that planet Earth connected with the arising and gradual

increase among your favorites of the various inner and outer abnormalities in

the process of their ordinary being-existence, which as a whole have brought

them to their present desolate and almost inescapable condition, in order that

you should be able to marshal your own subjective reasoning concerning all

the causes of these events, solely on the basis of certain facts that I would tell

you.

"I decided to do this so that many differently essenced egoplastikoori

should be crystallized in corresponding localizations of your common

presence for the needs of your future logical confrontation, and also that,

through active mentation, there should proceed more intensively in you the

proper elaboration of the sacred substances 'abrustdonis' and 'helkdonis,'

required for coating and perfecting both your higher being-parts.

"And now, my boy, so that what I am saying at this moment should be still

more comprehensible to you, I find

it necessary to repeat, in another and more definite form, what I have already mentioned many times concerning the difference between what are called 'knowledge' and 'understanding' in three-brained beings.

"In order that this difference should stand out more clearly, I shall again take as an example the ordinary Reason of your favorites.

"If one compares what they call their 'conscious Reason,' which is completely fixed in contemporary beings there, with the Reason of three-brained beings who breed on other planets of our Great Megalocosmos, then the former might be called the 'Reason of knowing' and the latter the 'Reason of understanding.

"The conscious 'Reason of understanding,' proper to three-brained beings in general, and which terrestrial beings of past epochs possessed, is 'something' that blends with their common presence, and therefore every kind of information perceived with this Reason becomes forever an inseparable part of themselves.

"All the information perceived with this Reason, and all the results obtained through being-contemplation of the totality of information formerly perceived by this same Reason, however much a being himself may change and whatever changes may take place in his surroundings, will be forever a part of his essence.

"As for that Reason which has become habitual for most of your contemporary favorites, and which I called the 'Reason of knowing,' every kind of new impression perceived through that Reason, and likewise every kind of intentional or simply automatic result of former impressions, is only a temporary part of the being and can appear in him only in certain circumstances and on condition that the information it is based on should without fail be so to say 'refreshed' or 'repeated' from time to time—otherwise these impressions change by themselves, or even entirely so to say 'evaporate'

from the common presence of these three-brained beings. "Although with respect to the sacred Triamazikamno the process of the

formation of these two kinds of being-Reason occurs in the same way, the

factors determining the actualization of its three independent holy forces are

different.

"In the formation of the 'Reason of knowing,' the affirming and denying

factors are the formerly perceived, contradictory impressions, crystallized in

any one of a being's three localizations, and only the new impressions

received from outside serve, in this case, as the third factor.

"And in the 'Reason of understanding,' the first factor, that is, the Holy

Affirming, consists of the newly perceived impressions in whatever

localization is, at the given moment, the 'center of gravity of functioning', the

second, or Holy Denying, consists of the corresponding data already present

in another of the localizations, and the third factor consists of what are known

as the 'being-autokolitzikners' or, as they are otherwise called,

'hoodatzbabognari,' which is a word that means 'the results of perseveringly

actualizing the striving to manifest one's own individuality. '

"By the way, you might as well hear once more, even if you already know

it, that the 'being-autokolitzikners' are formed in all three localizations in the

presence of three-brained beings only from the results of the actualization of

'being-partkdolgduty,' that is to say, thanks to those factors which, from the

very first arising of three-brained beings, were destined by our Uni-Being

Common Father to be the means for self-perfecting.

"It is these 'autokolitzikners' in the common presence of three-brained

beings, serving as the 'third holy force' of the sacred Triamazikamno, which

actualize the arising of the 'Reason of understanding.

"It is only thanks to this 'third force' in the process of the blending of newly

perceived impressions of every kind that there are crystallized in a being, on

the basis of the sacred

Triamazikamno, data for the cognizance and understanding proper to that

being alone, and it is only during these processes of the crystallization of data

for consciousness in the presence of three-brained beings that what is called

'zernofookalnian friction' takes place, which gives rise in them to the

formation of the sacred substances 'abrustdonis' and 'helkdonis,' required for

the coating and perfecting of their higher parts.

"I must tell you here that only these newly perceived impressions which

are crystallized in this order and which appear in beings as a result of

conscious mentation are deposited in the localizations of beings with the

series of data corresponding to former similar impressions already fixed in

them.

"On the other hand, new impressions crystallized in the other order, that is,

through the 'Reason of knowing,' settle in the being-localizations at random,

quite without any kind of so to say 'classification ' And all these new

impressions settle into the series of those former impressions which almost

always have nothing in common with them.

"It is chiefly for this reason that, in the presence of three-brained beings

who have only the 'Reason of knowing,' everything newly learned is

deposited and remains forever simply as information, without any cognizance

of it by the whole of their being.

"Thus new data of all kinds, perceived and fixed in this way in beings

having the 'Reason of knowing,' have no value or usefulness for the welfare of

their own subsequent existence Moreover, the length of time it takes for fixed

impressions of this kind to decrystallize depends on the quantity and the

quality of the impulses engendered in a given being.

"As regards this latter fact ensuing from the degenerated functioning of the Reason of your contemporary favorites, I recall by association one very rarely used saying of our

respected teacher Mullah Nasr Eddin, which is expressed in the following words:

'As soon as anything is needed, it seems that it is filthy and eaten by

mice.'

"All of what your favorites call 'knowledge,' which has been acquired in

their common presence in this way, is subjective, and has absolutely nothing

in common with Objective Knowledge.

"Well then, my boy, in order that the mentioned 'zernofookalnian friction'

should be aroused in your being, and the crystallization of new perceptions

should proceed for the 'Reason of understanding,' I, already knowing very

well what are called the 'laws of the fixing and unfixing of ideas in the

localizations of beings'—the details of which, by the way, I learned thanks to

your favorites during my sojourn among them as a 'professional hypnotist'—

had in view in recounting my tales, among many other principles regarding

the correct perception of new information through outside guidance, always to

adhere to one inflexible rule, so that the gradual broadening of what is called

the 'quintessence of the information' should proceed in you in the entire

absence of the being-impulses of 'indignation,' 'offense,' 'vexation,' and so

forth.

"Regarding the sequence in which I gave you my information and its

effects on your essence-understanding, I must tell you that if, from the

moment I first noticed your interest in the three-brained beings arising on the

planet Earth, I had given you only my personal convictions about each of the

events, and the opinions fixed in me about them in the course of my

observations, and not given until afterward the abundant and many-sided

'totality of information,' then all these facts would have been taken in by you

without your own being-logical confrontation, and the data thus crystallized

would have settled in your corresponding localiza-

tions simply as information, without any genuine being-understanding. "That is why I recounted my tales about the three-brained beings who

breed on the planet Earth in such a way that there should be crystallized in the

corresponding localizations of your common presence many different kinds of

data for your future being-associations concerning all the totalities or

branches of Objective Knowledge, and that the process of 'zernofookalnian

friction' should take place intensively in your common presence, to bring

about the result I have just witnessed in the way you answered my question,

'Why are you weeping?'

"So, my boy, now that I have become more or less convinced that the time I have spent was not in vain, and that my tales about your terrestrial favorites have brought you the benefit I expected, I think we might stop talking about them so as not to evoke the process of active mentation in you any longer, besides, there is little time left, for we shall soon be on our dear Karatas.

"Nevertheless, I must now give you a strict command, which I will briefly explain you must try with all the Reason you have in your presence to make sure that certain of the functions proceeding in you, and which in general give three-brained beings the possibility of active mentation, should remain inactive or, as is said, should 'rest', and this you should do for a time equal to the duration of our journey, that is, for as long as we have spoken about the three-brained beings of the planet Earth During this time, those functions should rest which have participated more intensively than usual in your active mentation and which, moreover, do not depend for their functioning on the essence of beings, but exclusively on what is called the 'harmony of the common-cosmic tempo.'

"In this connection, by the way, you should always remember that the Reason of any being, and the intensity of action of this Reason, depend on the correct functioning of all the separate parts of his whole presence.

"For instance, all the functionings of the 'planetary body' and the planetary body itself constitute the largest part of a being, but the separate functionings as well as the whole of this body, without the other spiritualized parts of the being, are only a dependent cosmic formation, conscious of nothing, therefore, on the basis of what you once called the 'common universal pillar of Justice,' each spiritualized part of a being must always be just toward the dependent and unconscious part and not require of it more than it is able to give.

"As it is for everything in the Megalocosmos, so it is for the planetary body of a being, in order that it may correctly serve its principal part, that is to say, for this auxiliary part of the whole being to properly serve the essence itself, the essence must always be just and only make demands on it within the limits of its possibilities.

"Apart from the question of justice, it is necessary for a being to act toward his unconscious part in such a way as to allow certain functions to remain inactive from time to time, so that it may always be possible for this unconscious part, gradually and in its own time, to blend its newly acquired subjective tempos with the objective tempos of our common Megalocosmos.

"One should take note that in the Megalocosmos the blending of tempos proceeds only 'katznookitzkernally' or, as your favorites would say, 'with law-conformable gradualness.'

"And so, if you wish your active mentation to proceed correctly and productively during your future responsible existence, you must now, if this kind of mentation has already begun in you and if this inner process has undesirable

consequences for your planetary body, cease occupying yourself with it for a while, however much you may like it and however greatly you may be interested in it, otherwise 'dezonakooasanz' will occur in you, that is to say, only one part of your presence will acquire a new tempo, and so you will become, as your favorites would say, 'lopsided.'

"By the way, most of your favorites, particularly the contemporary ones, when they reach responsible age become precisely such 'lopsided' beings . "In short, only by a gradual change of the tempo of one part of the whole is it possible to change the tempo of the whole itself without injuring it.

"And now I find it necessary to repeat that active mentation in a being, and the useful results of this mentation, are in reality actualized exclusively by the functioning to an equal degree of all three of the localizations of spiritualized results in his presence, called the 'thinking center,' the 'feeling center,' and the 'moving center. '