Celestial Conscience

After the Meeting, L had been on the lookout for use of the ideas of subjective and objective. There had been a programme about Brexit which referred to objective and subjective interpretations, and he thought this was a good example because it was an objective fact that there was a vote, and a result, but then there were so many interpretations. 

Observe through the month when something arises in your life about which can be asked - is it an objective truth or is it a subjective truth?

 He had come to the conclusion that nearly everything is subjective. If you looked at a particle at the quantum level, then its reality changed. That was subjectivity - reality might be different for everybody. He had a musical idea that morning which he had made a note of. It was subjective, and would remain so until somebody else heard it. The 'celeste', a musical instrument, which came to the mind of Victor Mustel, was subjective until he made it real, naming it after its celestial sound. It became particularly objective after Tchaikovsky brought one to Russia and, most famously, used it in The Dance of the Sugar Plum Fairy.

                

Lauren Cuthbertson performs the Dance of the Sugar Plum Fairy
at the Royal Opera House in 2017 - Source YouTube

There were no other contributions which mentioned a specific instance of doing the challenge during the month. A message from BS of India, who has been following these Meetings for many years, was read out. Following that was the time allocated for the 'responses to contributions', however none pertained to doing the challenge. The reading continued from Chapter 27 of Beelzebub's Tales.

With acknowledgements to Harold Good
Watch on YouTube

... And so, after arriving in the town Djoolfapal, the Very Saintly Ashiata Shiemash established corresponding relations with these brethren of the mentioned brotherhood who were working upon that abnormally proceeding functioning of their psyche which they themselves had constated, and he began enlightening their Reason by means of objectively true information, and guiding their being-impulses in such a way that they could sense these truths without the participation either of the abnormally crystallized factors already within their presences, or of the factors which might newly arise from the results of the external perceptions they obtained from the abnormally established form of ordinary being-existence.

J said that the critical phrase here was "the abnormally crystallized factors". What he seemed to be saying was that there was a tendency, even a likelihood, both in the organisation of society, and in our own thinking, for stupid, or silly, or somehow suspect, or odd, abnormally crystallised ideas, to take root, unless we were vigilant. That was just a human problem that we ought to recognise, and we had within ourselves, or the society had within itself, the data by means of which we could combat this tendency. L said that the crystallisation means inflexibility - they get in a fixed form, where they stay. T said that then they get followers, who were gullible because they could not think for themselves. "R" asked if we - at the Meeting - could think for ourselves. N asked where the place itself,  Djoolfapal, might be. L said it was in Asia, as was recounted a little earlier in the chapter:  "Ashiata Shiemash ... did not again return to the city of Babylon but went straight to the capital city Djoolfapal of the country then called Kurlandtech, which was situated in the middle of the continent Asia."

... the Very Saintly Ashiata Shiemash sent these same brethren to various places and commissioned them under his general guidance to spread the information that in the subconsciousness of people there are crystallized and are always present the data manifested from Above for engendering in them the Divine impulse of genuine conscience, and that only he who acquires the ‘ableness’ that the actions of these data participate in the functioning of that consciousness of theirs in which they pass their everyday existence, has in the objective sense the honest right to be called and really to be a genuine son of our COMMON FATHER CREATOR of all that exists.

Referring to the assertion above of who would have "the honest right to be called and really to be a genuine son of our COMMON FATHER CREATOR of all that exists", GC asked why should we believe that, why should we give that any credence at all, whatsoever. J said that as he understood the passage, the critical facet of any over-arching universal being, was conscience - the way you allocated the natural law, the justified law, the good feeling - that was paramount. "R" said it was a metaphor for something which is common to all of us, which is almost all the time suppressed, negated and asleep. L said it was also indicating that it was an objective truth, that within us, is conscience. RM said that it was neither social conditioning, nor spiritual, religious conditioning. The conscience Gurdjieff was talking about was, he thought, a much higher level, higher order of conscience. It was not a social conscience. J quoted Shakespeare: Conscience does make cowards of us all.

According to the statutes drawn up by the Very Saintly Ashiata Shiemash, any brother could become an All-the-rights-possessing brother of the brotherhood Heechtvori, only when in addition to the other also foreseen definite objective attainments, he could bring himself—in the sense of ‘ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche’—to be able to know how to convince to perfection a hundred other beings and to prove to them that the impulse of being-objective-conscience exists in man, and secondly how it must be manifested in order that a man may respond to the real sense and aim of his existence, and moreover so to convince them that each of these others, in their turn, should acquire in themselves what is called the ‘Required-intensity-of-ableness,’ to be able to convince and persuade not less than a hundred others also.

L said that it seemed to him that what was being described here was a dangerous pyramid scheme, where each person proselytises to a hundred others, and tries to get them to do the same, and before you knew where you were, you had a big religion. GC asked what was meant by the Required-intensity-of-ableness? L said they were being trained up to be salesmen. J said that Gurdjieff was not necessarily being cynical about this, because there may be, in his way of looking at it, a genuine conscience that could be informing the whole process. It seemed to him that Gurdjieff was looking at the process whereby  all religions and cults come in to being, and he was holding up that process for us to look at. RM said that what he found interesting here was the phrase: to prove to them that the impulse of being-objective-conscience exists in man. RM took that to mean that there is a common understanding that does actually exist in man fundamentally.

If Tomorrow Comes

This CHALLENGE had made L assess everything that came up to be done, and to classify it - whether to do it now, or today, or leave it till further along in the future.

At least once a day, when you feel the temptation to put off doing something till the next day, do it right away instead, and with the wrong hand.

He had switched his to-do list system to "1MTD". That had been quite helpful, and he had done a large number of urgent things, rather than put them off and do less urgent things. As this issue had affected him systemically, the challenge made him approach everything differently, and doing it with a different hand did not come up for him.

Sometimes at the end of a long day, N could not be bothered doing something, and would add it to the following day's to-do list. If he had a complicated document to draft, he had found it a better strategy to spend only a little time on it during that afternoon, and to sleep on it, allowing the subconscious to pull itself together, so that coming to it fresh the following day it would flow with greater precision. He could not do things with the other hand, because all of his work was typing. He had found that there were certain things that he was avoiding doing, which kept on appearing on his to-do list and then not getting done, and therefore the Challenge was constructive from that perspective.

Humpty Dumpty before a Fragmentation Experience
Art by John Tenniel 1872

Doing things now instead of tomorrow had not been uppermost for T. She had done it a few times, but it was for deadlines, rushing things late at night - just a token exercise really. She had been in an anxious state to try and do the challenge, but because of that she had not been thinking holistically and therefore doing things with the wrong hand had got missed at those times, although she had tried writing and drawing with the left hand during the month. So it was a fragmentation experience.

Responses to these contributions were made, but did not pertain  to doing the challenge. They included a lengthy discussion about sleep, musicians and athletes, including thoughts on a recent boxing match. The reading continued from Chapter 26 of Beelzebub's Tales.

With acknowledgements to Harold Good
this Watch on YouTube

... He then, after His year of special observation and studies of their psyche, again ascended to that same mountain Veziniama, and during several terrestrial months contemplatively pondered in which way He could actualize His decision, that is, to save the beings of this planet from those hereditary predispositions to the crystallizations of the consequences of the properties of the organ Kundabuffer, by means of those data which survived in their subconsciousness for the fundamental sacred being-impulse, Conscience.

GC asked what this meant. J said it meant there was a residue of unconscious drivers that was distinct from your individual volition, your individual wish, and you could survive if you allowed the better conscience elements within that to be the driver of your thinking. T said that the driving force was unique for each person. GC asked if choosing those elements was a guessing game. L said that the text indicated that conscience is the key.

The Daily Express

N was often travelling into work on the very crowded Northern Line, where he would sometimes be pushed around.

When you find yourself in a crowded tube carriage, observe how you are feeling, and if your feelings are automatic, try first to be free of them, and then to replace them with better feelings.

This was a good opportunity to observe his feelings. There was a part of him which would have more liked to be somewhere else, but then if he calmed, and accepted the fact that it was just for a short duration, then he somehow came to terms with it, and it was not so unpleasant, and he was not trying to escape.

A busy time on the Sri Lanka railway.

Further contributions and responses to these contributions were made, but nothing more pertained to contributions relevant to the challenge. The reading continued from Chapter 26 of Beelzebub's Tales.

With acknowledgements to Harold Good
this Watch on YouTube

... all these tablets were also destroyed by these strange beings themselves, and only one of them, namely, that one now with these brethren, somehow survived, as I have already told you, and is now the property of this Brotherhood.

“On this still surviving marble were inscriptions concerning the sacred being-impulses called Faith, Love, and Hope, ....


Faith of consciousness is freedom
Faith of feeling is weakness
Faith of body is stupidity.

Love of consciousness evokes the same in response
Love of feeling evokes the opposite
Love of body depends only on type and polarity.

Hope of consciousness is strength
Hope of feeling is slavery
Hope of body is disease.

From the movie Serendipity, 2001, directed by Peter Chelsom

Source: YouTube 

T said that she always had a problem with the word faith. She also had a problem with the word belief, and the word she had come up with which felt more accurate was truth. Faith seemed such a blur, and such an amorphous entity. She felt similarly about the word hope, and could not connect with it. J said that these verses were like a song. L thought it would be useful to lay them out as a table.

	Consciousness	Feeling	Body
Faith	Freedom	Weakness	Stupidity
Love	Evokes the same in response	Evokes the opposite	Depends only on type and polarity
Hope	Strength	Slavery	Disease

D said that Consciousness was the key, and RM agreed.

... owing to this maleficent disease ‘tomorrow’ they never succeed in making these required efforts.

And this is just the maleficent part of all that great terrifying evil, which, owing to various causes great and small, is concentrated in the process of the ordinary being-existence of these pitiable three-brained beings; and by putting off from ‘tomorrow’ till ‘tomorrow,’ those unfortunate beings there who do by chance learn all about what I have mentioned are also deprived of the possibility of ever attaining anything real.

L said this could be discussed further next time.

A Hello to Love

L had done the CHALLENGE many times during the month, and it had changed his consciousness and empathy. Sometimes homeless people by the station had said hello to him, and he would do the challenge then as well. He thought it had been an aid to wakefulness.

Once a day, when you ask or receive the question "How are you?", consider how present you are emotionally to the reality of that question, and cross your fingers.

He had also thought more about the Reading from last time. and realised that we may have missed a point, because Gurdjieff had been talking about legominisms, and then had made a reference to Scheherazade. He had been talking earlier on in the Reading about how hard it was to preserve information and pass it on, and how often there was very little of that information left. L had realised that Scheherazade may have been mentioned as an example of legominism. It was first written down in the ninth century AD, and it had been passed orally before then, so its age was unknown. He thought the story of Scheherazade should be borne in mind moving on in the book because Gurdjieff probably put that reference in there for a purpose.

Scheherazade
by Sophie Anderson

N had been on holiday, and would bump into forty or fifty people every day. People were grouped together in small numbers of half a dozen or so and every morning would talk about their feelings. Lots of stuff came up for people and each person was listened to without any judgement or comment. There was an emphasis on genuine emotional honesty which was very refreshing. In contrast to this experience he was aware that a lot of the time he did not check in with his feelings and did things by rote.

T had experienced two periods in the month: holiday and work. Away from London, she had been caught by surprise going for walks along the coast when people had passed by and greeted her with great warmth. She had surprisingly experienced anxious feeling at these moments, and then of course made a hurried reply. Though superficial, it had given a different quality of experience to the walks. There was a contrast when she came back to London, when she realised that there was no way anyone was going to say Hello when walking along the street. On one occasion in the morning, she had been open to making eye contact with passers by in relation to the challenge. She noticed most people were in their own world of anxiety or worry, or were very purposefully walking along and out of half a dozen people she received one furtive, warm smile in response. Then being back at work, in retrospect she did remember saying Hello, how are you? to colleagues, but at the time she had not recalled the challenge.

RM said it made him feel good when he got a metaphorical hug from people, and he either gave a smile, or his heart felt warmth towards anybody who was willing to smile or say Hello, how are you?

Responding to N, L thought it was magical that where N had gone on holiday, there was the opportunity, every morning, to do this challenge, and it was focusing on the feelings. M asked if we were responsible for others' feelings, whether or not we were silent, or were saying hello. L supposed we were responsible in both senses. Our presence, whether we communicated or not, did have an effect on people, as a force has a reaction to it, so we might decide it was our responsibility to communicate. M thought there was a subtlety between feeling you had to do something, and letting things happen. From his experience, when you felt you had to do something, it took away the spontaneous intelligence of what needed to happen.

Following the responses to the contributions, the reading continued from Chapter 26 of Beelzebub's Tales.

With acknowledgements to Harold Good
this Watch on YouTube

It is perfectly easy to convince beings of this planet of anything you like, provided only during their perceptions of these "fictions", there is evoked in them and there proceeds, either consciously from without, or automatically by itself, the functioning of one or another corresponding consequence of the properties of the organ Kundabuffer crystallized in them from among those that form what is called the "subjectivity" of the given being, as for instance: "self-love", "vanity", "pride", "swagger", "imagination", "bragging", "arrogance", and so on.

N found it interesting that it said it was easy to convince beings on this planet of anything you liked. It came back to the suggestibility of all of us, and how people can manipulate us in any way using vanity, self-conceit, or any of those things. In a sense we lived now in a narcissistic society, where people spent a large part of their days doing selfies, and goodness knows what else, so he thought people were particularly vulnerable.

...In an equally abnormal form were data moulded in them for evoking the sacred impulse of love.

In the presences of the beings of contemporary times, there also arises and is present in them as much as you please of that strange impulse which they call love; but this love of theirs is firstly also the result of certain crystallized consequences of the properties of the same Kundabuffer; and secondly this impulse of theirs arises and manifests itself in the process of every one of them entirely subjectively; so subjectively and so differently that if ten of them were asked to explain how they sensed this inner impulse of theirs, then ... all ten would reply differently and describe ten different sensations.

One would explain this sensation in the sexual sense; another in the sense of pity; a third in the sense of desire for submission; a fourth, in a common craze for outer things, and so on and so forth; but not one of the ten could describe even remotely, the sensation of genuine Love.

M said it seemed that there was something deeper than just what arises in him (most of the time he was navigated by sensations that were picking up on what was actually happening outside and inside, without the freedom for them to move without interference), that allowed some sort of rest which was not determined by the movement. T thought M was touching on something beyond the superficial, a deeper sense which was more objective than subjective, but which we were not in touch with. O said this was about genuine love, so what was it? Beyond self-love, beyond all the seduction, there was genuine love, a natural thing. T said the word love was over-used in so many different ways, so that the word love had lost its meaning. D asked about a woman's love for her child, and wasn't that because the child came from her? O said that could be a form of narcissism. L thought Beelzebub was talking about a concept of an elemental force, something like electricity, but which was the love that powered the universe. He glimpsed it in his own way, partly through personal relationships. J said although the ten might reply differently, there was a kernel that was shared in terms of our public and individual perception of love.

Weeping Tree, Sneezing Flea.

N said that when he shifted his attention, he found that he was still aware of what was going on in the street, but he was also aware of these other things happening as well.

Once a day, when you walk down the street, shift your consciousness to something different that you feel is unimportant, that hasn't grabbed your attention.

It increased the level of his consciousness, and the more he did it the more he found it added to a state of awareness in the course of the day. It was quite a pleasant CHALLENGE to do as well, just to remind himself, and bring himself back into separate reality and not be absorbed totally by things in front of him.

D said that on his way, he became very aware of a weeping willow, with a huge canopy, and he stood under it. He had walked up that road many times, and never noticed it. A bit further on, he saw a huge white mansion, that he had never really noticed. He thought this challenge had calmed him down, and he had not been lost in conditioned thoughts. The colours suddenly bounced into his consciousness. He had suggested this challenge but did not know where he had read it.

When T started it, she thought to herself that it was no different from what she was doing all the time, in a visual sense, being aware, through painting, so she thought that this was not going to impinge on her that much. She had been attempting to do it more consciously, and she found that on two occasions she fell over, because she was more absorbed in the peripheral visions, than she would otherwise be, which had really surprised her. She thought what happened was that she directed attention to the peripherals and then forgot where she was. She had not been looking consciously at the pavement in front of her. The challenge had tripped her up.

"R" said she had been doing a lot of travelling over the previous month, and she found how little attention she usually gave to the scenery that was going past. She tried to use this as a reminder to sense herself, because she had got an opportunity to sense where she was, otherwise it was just another distraction.

L had been prejudiced about this challenge because it was a Gurdjieff Meeting, and he thought everything we did should be about Gurdjieff, but he did try it a few times. He was a person who tried to develop a centre, and look where he was going, but to look for something else, a distraction, was taking him away from his focus and his direction. It was lovely to walk along the street, and then if he was looking too much at one thing, to look at something else, but it was also like one distracting thought succeeding another. It was the opposite of how he saw the Gurdjieff Work, which helps take us away from the state of mind where we are constantly distracted.

O had tried to divert her attention to something insignificant, and noticed that it drew her attention to the miraculous nature of the insignificant. In a way, it was a different kind of fascination, rather than divided attention, a higher awareness rather than just treating the insignificant as triviality.

When GC realised that he had been getting involved with thinking that was like a soap opera, he would say to himself. for example, Tree!, and his attention would be diverted outwards to the trees, and the thinking would stop. When you actually had to think about something, then obviously you did not need to divert your attention, but the amount of time during the day that we thought about things that needed thinking about was very small, and at other times we were just dreaming.

GC said he could not understand how L could say that that challenge had nothing to do with Gurdjieff. L said that normally we could do a direct link to something Gurdjieff had written in Beelzebub's Tales, or something we had been discussing during that Meeting about Gurdjieff, but in this case by the last minute of the 10 minutes allocated to deciding a challenge, we had still not come up with one. Then D remembered this thing he had read somewhere, but did not remember where. From that point of view, L was not sure there was a direct link with Gurdjieff. N said he thought it was very much to do with self-remembering and the Gurdjieff Work.

Responding to GC, L said that rather than being aware of having a set of thoughts, and then looking at something else and having a different set of thoughts, GC's idea was to put a stop to those thoughts, which was different from what D had suggested. GC said that everybody had personalised the challenge.

Following the responses to the contributions, the reading continued from Chapter 25 of Beelzebub's Tales.

With acknowledgements to Harold Good
this Watch on YouTube

“As for the information which passed from generation to generation through the ordinary mass of beings of that planet, it has either completely disappeared, having been soon forgotten, or there remains of it, as our dear Mullah Nassr Eddin expresses it, only the ‘tail-and-mane-and-food-for-Scheherazade.’ 

...How the contemporary learned beings of the planet Earth concoct their hotchpotch ... is very well defined in one of the wise sentences of our dear Mullah Nassr Eddin, which consists of the following words: "A flea exists in the World just for one thing— that when it sneezes, that deluge should occur with the description of which our learned beings love so much to busy themselves."

L said that if you had a body of knowledge which you wanted to transmit for, maybe, hundreds of thousands of years in the future, it was almost impossible, because as soon as you started talking about it, it started to diverge. L said that the bit about the flea sneezing was similar to the question of how many angels can dance on the end of a needle. T said that the flea was the tiniest thing, yet the sneeze was a deluge. L said that something inconsequential might lead to a whole science. O said that James Joyce was a case in point - he wrote his book, and he said that all the academics read his book over and over to interpret it.

'To me, a trifling particle of the whole of the GREAT WHOLE, it was commanded from Above to be coated with the planetary body of a three-centered being of this planet and to assist all other such beings arising and existing upon it to free themselves from the consequences of the properties of that organ which, for great and important reasons, was actualized in the presences of their ancestors.

'All the sacred Individuals here before me ... have always endeavored while striving for the same aim to accomplish the task laid upon them through one or other of those three sacred ways for self-perfecting, foreordained by OUR ENDLESS CREATOR HIMSELF , namely, through the sacred ways based on the being-impulses called “Faith,” “Hope,” and “Love.”'

O asked why it was so important to assist all other beings. "R" said it was because the world was in a perilous state. L said that this assertion was in quotation marks, so it was one of the characters saying it. O asked why Gurdjieff was implying that there was a Creator in the first place. L said he thought Gurdjieff was playing off those who set themselves up as teachers against those who follow teachers too blindly.

Someone Special

L had noticed quite often when he was being judgemental, and to then stand on one leg was a good way to wake up, because it forced him to use the physical aspect of his being.

Once a day, to notice when you are making a judgement, and then to stop, and not make that judgement. Then stand on one leg briefly, and observe anything happening in your body or emotions.

He had found after a while that he was being less judgemental, and certainly more aware of that aspect of his character. Being judgemental was usually an automatic behaviour, so in that aspect he was being a little less automatic but in other areas he noticed that he was more automatic, because it was possible that waking up does not progress very far. As regards to noticing how he felt in his body as a consequence, he had not noticed any direct correlation between a part of the body and his being judgemental.

N spent his life using his mind, most of the time; in his profession people did. So when he did this CHALLENGE, sometimes he would notice when he was making judgements, sometimes he wouldn't notice it at all. The judgements came at all different types of levels. There were judgements where he was comparing things and making an assessment in his own mind about a situation. There were judgements where he might be morally outraged by something. The more he did the challenge, the more passive his mind became - there was a sort of process which pulled him away from trying to get involved, and he found that he wouldn’t make so many judgements.

T had been making judgements all the time, and it had been shocking. She had mistaken the challenge, because every time she made a judgement, then she became aware of it, and she stood on one leg, but the challenge was to refrain from making a judgement, and the judgements happened in microseconds, and she could not get in between the judgement and the refraining. She noticed that she had been most furious, irritated and judgemental towards people who were doing things that to her were completely off the scale. There was no way that she could do such an action, or say that thing, or be like that. So it had actually been projecting all her own ethics and morals onto the other world of people and places. It had been a wake-up call about how much work there was to do, and how much the mind was in charge and hard-wired.

Further contributions and responses to these contributions were made, but nothing more pertained to contributions relevant to the challenge. The reading continued from Chapter 25 of Beelzebub's Tales.

With acknowledgements to Harold Good
this Watch on YouTube

... that by the All Most Gracious Command of Our OMNI-LOVING COMMON FATHER ENDLESSNESS, our Cosmic Highest Most Very Saintly Individuals sometimes actualize within the presence of some terrestrial three-brained being, a ‘definitized’ conception of a sacred Individual ...

Ashiata Shiemash had his conception in the planetary body of a boy of a poor family descended from what is called the ‘ Sumerian Race,’ in a small place then called ‘Pispascana’ situated not far from Babylon .

T said that this was the stuff of religion, that someone was special and it irritated her greatly. N said that the mind immediately gets into operation. Take for example 'The Sumerian race ... Babylon'. Who were we talking about here? We looked for biblical things because that was a culture we had come about from. We had all been indoctrinated at some level in the old testament and the new testament. T said that the assumption of something above that was energising something below had led to so much trouble. There was the idea that there was this divine holiness out there, and it stopped us experiencing our own divine holiness.

Three Mind Problem

N said that remembering to do the CHALLENGE once a day, everyday, was difficult, but he remembered one or two scenarios where he had wanted to do something, like maybe eat something he shouldn't, and then stopped himself from doing so.

Once a day, become aware that you are about to do something for which you will feel remorse, and therefore refrain from doing it.

Sometimes he had remembered the challenge, but nevertheless gone ahead with eating the thing. He had had a few Magnums that week, because it had been so hot, and he thought, I really shouldn't do that, because it's not doing me any good to eat this stuff, but also there was a part of him which said To hell with it! Enjoy it! You only live once! So he went through that process, and didn't feel a great deal of shame or remorse about it afterwards. He did not think that any events that had occurred during the past month were ones that would cause him any real sense of remorse.

L said remorse might be like a human sense we were gifted with, which can help guide us. If we knew we were going to feel remorse, it was very often the wrong thing to do, but sometimes it was programmed by society that we should feel remorse. If we arrived at work late, maybe that was a job we shouldn't be doing anyway, which we had sold our soul for. So there was the matter of remorse that was programmed by society, which meant it was not always a reliable guide. He had had the instance of it several times with eating. Sometimes he would not eat something which would have been bad for him, but generally he had eaten things, as N had described eating things, and it was much easier to read the ingredients after eating them - 90% sugar! It was best to read them first!

Responding to L, RM said he got confused very often about whether he felt remorseful because of social conditioning, or was it a genuine thing that he should or shouldn't have done? If he was very religious and went to church regularly, he would have all sorts of things that he should or shouldn't do, and which were good or bad. If he belonged to ISIS, he would have a very different view of what he would be guilty about or not - he could kill people quite happily and have no remorse at all, if they were against his particular religion. So where did his remorse have any validity? Where did it come from? GC said it was conditioning by society. If you looked at a young child, did they feel remorseful if they did anything wrong? Of course not! They had not yet been not told they needed to be remorseful or guilty. N remembered saying something judgemental years ago, which he later on regretted, and felt a lot of remorse about for a long time afterwards. He did not think his reaction had been socially conditioned. It was a personal thing, inherent in terms of conscience and consciousness, where underneath it all, there was some Wisdom about human relationships. There was a part of him which did recognise these things, and there was a part of him that had been very judgemental in that situation.

Further contributions and responses to these contributions were made but nothing more pertained to contributions relevant to the challenge. Following the responses to the contributions, the reading continued from Chapter 24 of Beelzebub's Tales.

With acknowledgements to Harold Good
this Watch on YouTube

... Man also is therefore only a consequence of some preceding cause and in his turn must, as a result, be a cause of certain consequences.

... whatever maleficent means had been prepared by those learned beings assembled there from almost the whole planet for the gradual transformation of the Reason of their descendants into a veritable mill of nonsense, it would not have been, in the objective sense, totally calamitous; but the whole objective terror is concealed in the fact that there later resulted from these teachings a great evil, not only for their descendants alone, but maybe even for everything existing.

D asked what was this great evil? J said it was, perhaps, the result you hadn't anticipated, and then you looked back retrospectively and said it was all a little bit wrong because of the result, rather than because the process had been so wrong. T said she thought that the evil was concretised religion telling people what to do. GC asked, what about Gurdjieff telling people what to do? S thought it was about the myths that carried through the generations, that sometimes we did not even know we believed.

... The remnants, that is to say, of those holy ‘consciously-suffering-labors’ which he intentionally actualized for the purpose of creating, just for three-centered beings, such special external conditions of ordinary being-existence in which alone the maleficent consequences of the properties of the organ Kundabuffer could gradually disappear from their presences, so that in their place there could be gradually acquired those properties proper to the presence of every kind of three-brained being, whose whole presence is an exact similitude of everything in the Universe.

The Three Body Problem
has not been solved  
Source: Imgur

GC said he had understood the last sentence of this paragraph. T said it was one sentence. L said the final phrase suggested as above so below, and that we were in some ways similar to the whole universe. S said there were three centres, and they did not co-ordinate, they did not agree. Knowing yourself truly was about knowing the different centres, and attaining those three characters. T asked if it was saying that the universe was a three-brained being.