"Throughout the whole of Chapter I, 'The Arousing of Thought', Gurdjieff, in the authentic text, makes masterful use of his precise and unique style of expression to instill gradually and subtly 'sympathetic' feelings in the reader, feelings that serve to open the readers heart and mind to all that follows in that magnificent Book. According to Bennett, Gurdjieff:
'...gave more time and care to the composition of "The Arousing of Thought"
than to anything else he
wrote. His translators assert that it was completely rewritten at least
seven times, and read in his presence
innumerable times to old and new pupils and friends, to chance acquaintances
and even to complete
strangers. Gurdjieff could be in no doubt about the hostility it would
provoke; offending, as it does, every
canon of literary and personal taste...' (Talks on Beelzebub's Tales,
pages 9-10)
Have you fully considered that for every word or phrase that is changed or 'improved upon', that there is also the risk of altering the subtle impact of this remarkable opening, and its consequent results in the reader for the whole of the Book. As Bennett adds, '"The Arousing of Thought" is not an isolated phenomenon, but a characteristic specimen of Gurdjieff's teaching.' Does not the potential risk to the reader therefore extend beyond this writing to the whole of Gurdjieff's Teaching and Work?
In 'The First Visit of Beelzebub to India', Gurdjieff describes how
easily a teaching can be lost. Through Saint Buddha, he says that owing
to the 'maleficent particularity' of our psyche called 'Wiseacring', we
'gradually' change the teaching of Sacred Individuals until the whole
of it is 'finally completely destroyed'. (pg. 238) Saint Buddha's teaching
itself did not escape this fate. Gurdjieff may have been giving us a warning
about his own teaching when Beelzebub tells us, '...the first succeeding
generation of the contemporaries of this genuine Messenger from Above...also
began... to wiseacre with all His indications and counsels...' until
nothing was left but 'Only-information-about-its-specific-smell.' (pages
239-240) He states further:
'LITTLE BY LITTLE they so changed these indications and counsels of
His that if their Saintly Author Himself should chance to appear there
and for some reason or other should wish to make Himself acquainted with
them, He would not be able to even suspect that these indications and counsels
were made by Him Himself... This already long established practice there
consists in this, that a SMALL, SOMETIMES AN ALMOST TRIFLING, CAUSE is
enough to bring about a change for the worse or even the complete destruction
of...[objective good].' (pg. 240) (Emphasis added.)
Not only did Gurdjieff predict that his followers would sanitize his writings, but he also, in 'Life Is Real Only Then, When I Am' (Third Series), refers to '...the fact that today, enemies with an unusual inner attitude toward me are multiplying in great numbers...' He explains this 'unusual inner attitude' as follows: 'There is not, so to speak, a single one of my sworn enemies who, in one or another of his ordinary states, would not be ready to "sell his soul for me".' (pg. 174) While this appears to be 'absurd,' he explains, it is nevertheless an 'irrefutable fact' that can be 'demonstrated at will'. He says, 'The more someone has direct relations with me, the more strength he shows later in the diametrically opposed actions that he manifests towards me.' (pg. 175) Is it not possible, therefore, that even action taken by those who have felt closest and most intimately connected to Gurdjieff could manifest in a way that is 'diametrically opposed' to Gurdjieff's aim?"
---------------------------------------------------------------------
Subject: A Protest IX
"Gurdjieff is not saying that these 'enemies' act consciously against him, but according to lawful scientific principles. How well one knows that actions can produce the opposite of the results intended, even when carried out with the best of intentions. In this case, action taken with the apparent intent to propagate the Teaching, perhaps is instead actually the beginning of its deterioration. As Beelzebub's highly esteemed teacher, Mullah Nassr Eddin, says: 'Isn't it all one to the poor flies how they are killed? By the kick of the hooves of horned devils, or by a stroke of the beautiful wings of divine angels?' (pg. 1086)
Gurdjieff literally put all and everything into this Book. As Gurdjieff himself said, he did not have the slightest wish to write, but circumstances quite independent of him constrained him to do so. He had already been 'not only through the mill but through all the grindstones' as well. (pg. 18) He began writing when he realized there no longer was time to disseminate his teaching by way of direct contact alone. He was in his last stages of life, had never before written for publication and was to receive neither fame nor riches for his efforts. Yet he began writing only a few months after his near fatal automobile crash, which he survived against all medical expectations. For a period of twenty-five years, Beelzebub's Tales took on its form and content, until the printer's proofs set for publication were at last delivered to Gurdjieff. Having received confirmation that his life's work was to endure in at least this written form, Gurdjieff died eight days later.
His Book has been referred to as his 'Magnum Opus', the divine glorification of his life's work, a 'flying cathedral' of a book, and an 'objective work of art'. It is a 'book' only in the sense the Bible is a book - a scripture. Gurdjieff perhaps saw the entire Book as one magnificent prayer, for he advises that it be read thrice, because, 'any prayer may be heard by Higher Powers and a corresponding answer obtained only if it is uttered thrice', first for one's parents, then for one's neighbor, and lastly for oneself. Gurdjieff's writing of this Book is a demonstration of the truth that real Work, like prayer, is to be invoked for the benefit of others. Beelzebub's Tales is written to and for the Grandson, for the benefit of the reader and those to come after. In this Book, Gurdjieff has sown the seeds of an authentic teaching of immeasurable welfare for mankind. Whether or not Gurdjieff's labors will grow to harvest now depends on us, the readers, and whether we make use of the teaching as he presented it. Gurdjieff expressed a very strong hope and wish for the reader of Beelzebub's Tales, in his words, a hope 'that according to your understanding you will obtain the specific benefit for yourself which I anticipate, and which I wish for you with all my being.' Such a powerful wish from Gurdjieff, a wish made with all his being, can be received only with complete humility and the recognition that the fulfillment of Gurdjieff's wish must come through the understanding and efforts of the reader. In writing Beelzebub's Tales as he did, Gurdjieff left us a living legacy of hope, the Hope of Consciousness, which is strength. Our wish is that it continue to be a real source of strength to learners and strivers everywhere."
(End)
---------------------------------------------------------------------------
Justin - I'm aware of the revised Beelzebub's Tales. My understanding
is that it's not really a heavy duty
revision, that it's fairly minor, but I don't worry about it as the
original is still in print, from Two Rivers farm
press itself and you can get it from Dutton I think, still. It's not
hard to get. I think they may have over
reacted. but in any case G's teaching is G's teaching and it's to be
found by those care enough to find the
authentic teaching; the tree instead of the splinters. js
---------------------------------------------------------------------------
Copied from: GURDJIEFF MESSAGE BOARD of John Shirley:
http://members.aol.com/prlg/gurdjieff/