|Zero Point Radio Show
|| Crises of Humanity
||Critiques of 'New Think'
Media & Resources
Faith, Hope & Love
During Beelzebub’s fifth visit on the spaceship Occasion to the Earth from Mars, he visits the “Center-of-Culture” of the time–the majestic city of Babylon. Beelzebub was attempting to elucidate for himself and a High Commission the factors which were contributing to the “acceleration of the rate of the degeneration of their ‘psychic-organization.” Beelzebub explains to Hassein that the beings no longer had a “real being-psyche” as there had been an “atrophy” within them of the three sacred “being-impulses” –of Faith, Hope and Love.
Firstly, these sacred
no longer arise or function “independently,” as they do in other
beings in the Universe, but instead they always depend upon some
the organ Kundabuffer–“as for instance, ... “vanity,” “self-love,”
“self-conceit,” and so forth. ... “swagger,” “imagination,” “bragging,”
“arrogance,” and so on.” (p.
Faith no longer ‘functions independently’ within the beings of the Babylonian times or within contemporary times, but it has degenerated into a willingness to “believe-any-old-tale,” if such fictions evoke those characteristics of the false egoism crystallized within the men-beings. The strange three-brained beings thus believe anything that they ‘are told’ or ‘learn by rote’ if it satisfies their self-love, swagger and imagination:
Beelzebub characterizes what is taken as the sacred being-impulse of ‘love’ among those strange three-brained “men-beings:”
“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 everyone of them entirely subjectively ….
“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 … could describe even remotely, the sensation of genuine Love. …
“Here, in these times, if one of those three-brained beings “loves” somebody or other, then he loves him either because the latter always encourages and undeservingly flatters him; or because his nose is much like the nose of that female or male, with whom thanks to the cosmic law of “polarity” or “type,” a relation has been established which has not yet been broken; or finally, he loves him only because the latter’s uncle is in a big way of business and may one day give him a boost, and so on and so forth. But never do beings-men here love with genuine, impartial and non-egoistic love.” (pp. 357-358)
The genuine being-impulse of love is confused with sexual sense, pity, desire for submission, a craze for outer things and so on—always mixed with the properties of the Kundabuffer or false egoism.
“... occasionally, one of those favourites of yours perfects himself firstly to the degree of sensing with all his spiritualized parts that every being or, as is said, ‘every breathing creature’ is equally near and dear to our COMMON FATHER ....” (p. 878)
The third sacred being impulse of Hope or “essence-hope” has also atrophied into a “newly-formed-abnormal hope.” Your favorites “always hope in something.” The hope of the strange three-brained beings has become ‘a hope for tomorrow,’ is fed by self-love and imagination and leads only to “possibilities ... being paralysed in them.” Beelzebub explains:
“… this maleficent strange “hope” newly formed in them … has taken the place of the being-impulse of Sacred Hope …
Nott (1969), a student of Gurdjieff, describes moments of awakening to the state of self-consciousness. His account illustrates a taste of the sacred being-impulses:
It was during this summer that I had the first deep and vivid experience of higher consciousness. The three previous experiences of this unexpected impact of higher forces were a taste of real consciousness of self. The present one was different. One hot day I was walking from the house across the fields to bathe in the Wisconsin river. About half way a strange and wonderful force began to enter into me and permeate my whole being, and filled me with light and power. I stopped and stood still and let the force flow. Although I was aware of my surroundings–the forest and fields and the hot sun, they were only a background to the inner experience; all anxieties and cares of ordinary life dropped away; at the same time I saw myself and my relations with people quite clearly; I saw the patterns of my life, my organism moving as it were along its appointed path. There was time no longer, and an understanding of the whole of life seemed possible for me. It was as if for a few moments I had entered into my real life; and the outer life, which had seemed so important and took up all my time, was not the real life but something ephemeral, a sort of cinema film with which I was identified. Only the inner something was eternal-I, the real self of me. I AM. (p.154)
In 1899, Dr. Richard Bucke had similar glimpses of higher or expanded consciousness, which lead to his investigation of mystical states and the writing of the classic Cosmic Consciousness (1972). Bucke recalls his experiences while speaking in the third person:
Moments of self-consciousness enable one to penetrate the hidden dimensions of being and self. Experiences involve the transformation of the sense of time, illumination of the patterns of one’s life, realization of one’s interconnectedness with nature and the larger cosmos, and experiences of objective emotions–including the sacred being-impulses of faith, hope and love. The experience of self-consciousness involves a quantum shift in the experience of I–awakening to one nature as a particle of the living and sacred whole.