GURDJIEFF BEELZEBUBS TALES TO HIS GRANDSON PDF

With Beelzebub’s Tales to His Grandson, G. I. Gurdjieff intended to “destroy, mercilessly the beliefs and views about everything existing in the world. Beelzebub’s Tales To. His Grandson. G.I. Gurdjieff. ALL AND EVERYTHING. Ten Books in Three Series. FIRST SERIES: Three books under the title of “An. Beelzebub’s Tales to His Grandson has ratings and 77 reviews. The teaching of G. I. Gurdjieff () has come to be recognized as one of the mos.

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These were always preceded by readings from Beelzebub’s Tales to his Grandson which, finally, after more that twenty-five years of meticulous rewriting by Mr. Gurdjieff, was ready to be sent to the printers. And, indeed, a few weeks later, Mr G.

Gurdjieff’s expressed hope and sincere takes, that, as he grdjieff it ” Gurdjieff wrote to us all in his Circular Letter January 13, Since we know of no existing large type version of the Tales in print, what we provide here will allow you to adjust the font size on any PC or Mac to print out or read.

Beelzebub’s Tales to His Grandson

Any chapter can be accessed quickly by using the index links. Each page has a chapter name and corresponding page number [in the brackets at the top of each page]. The page numbers refer to the original edition. Specific words can likewise be found by using our search feature below. Downloading for posting on the internet of all or any part for redistribution by an individual or group is prohibited.

The sale or monetary profiting in any manner of these files are strictly prohibited. This entire text online is encoded to determine unauthorized downloaded copies. Three books under the common title of ” Meetings with Remarkable Men.

All written according to entirely new principles of logical reasoning and strictly directed towards the solution of the following three cardinal problems:.

All and Everything

To destroy, mercilessly, without any compromises whatsoever, in the mentation and feelings of the reader, the beliefs and views, by centuries rooted in him, about everything existing in the world. To acquaint the reader with the material required for a new creation and to prove the soundness and good beelzebubs of it. To assist the arising, in the mentation and in the feelings of the reader, of a veritable, non-fantastic representation not of that illusory world which he now perceives, but of the world existing in reality.

Grandsoh TO the numerous deductions and conclusions made by me during experimental elucidations concerning the productivity of the perception by gutdjieff people of new impressions from what is heard and read, and also according to the thought of one of the sayings of popular wisdom I have just remembered, handed down to our days from very ancient times, which declares:.

I find it necessary on the first tsles of this book, quite ready for publication, to give the following advice:. Firstly — at least as you have already become mechanized to read all your contemporary books and newspapers. Only then will you be able to count upon forming your own impartial judgment, proper to yourself alone, on my writings.

And only then can my hope be actualized 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. gkrdjieff

Type in a Keyword for a quick search of entire book – Keep clicking until you find the passage you are looking for Contents First Book Preface. Legominism of “The Terror-of-the-Situation”. AMONG other convictions formed in my common presence during my responsible, peculiarly composed life, there is one such also — an indubitable conviction — that always and everywhere on the earth, among people of every degree of development of understanding and of every form of manifestation of the factors which engender in their individuality all kinds of ideals, there is acquired the tendency, when beginning anything new, unfailingly to pronounce aloud or, if not aloud, at least mentally, that definite utterance understandable to every even quite illiterate person, which in different epochs has been formulated variously and in our day is formulated in the following words: That is why I now, also, setting forth on this venture quite new for me, namely, authorship, begin by pronouncing this utterance and moreover pronounce it not only aloud, but even very distinctly and with a full, as the ancient Toulousites defined it, “wholly-manifested-intonation” — of course with that fullness which can arise in my entirety only from data already formed and thoroughly rooted in me for such a manifestation; data which are in general formed in the nature of man, by the way, during his preparatory age, and later, during his responsible life engender in him the ability for the manifestation of the nature and vivifyingness of such an intonation.

Having thus begun, I can now be quite at ease, and should even, according to the notions of religious morality existing among contemporary people, be beyond all doubt assured that everything further in this new venture of mine will now proceed, as is said, “like a pianola.

In any case I have begun just thus, and as to how the rest will go I can only say meanwhile, as the blind man once expressed it, “we shall see. First and foremost, I shall place my own hand, moreover the right one, which — although at the moment it is slightly injured owing to the misfortune which recently befell me — is nevertheless really my own, and has never once failed me in all my life, on my heart, of course also my own — but on the inconstancy or constancy of this part of all my whole I do not find it necessary here to expatiate — and frankly confess that I myself have personally not the slightest wish to write, but attendant circumstances, quite independent of me, constrain me to do so — and whether these circumstances arose accidentally or were created intentionally by extraneous forces, I myself do not yet know.

I know only that these circumstances bid me write not just anything “so-so,” as, for instance, something of the kind for reading oneself to sleep, but weighty and bulky tomes.

Beelzebub’s Tales to His Grandson by G. I. Gurdjieff | : Books

Will there indeed be repeated that same exceedingly unpleasant and highly strange sensation which it befell me to experience when about three weeks ago I was composing in my thoughts the scheme and sequence of the ideas destined by me for publication and did not know then how to begin either? This sensation then experienced I might now formulate in words only thus: To stop this undesirable sensation I might then still have had recourse to the aid of that gurrdjieff property existing also in me, as in contemporary man, which has become inherent in all of us, and which enables us, without experiencing any remorse of conscience whatever, gurdjiegf put off anything we wish to do “till tomorrow.

I could then have done this very easily because before beginning the actual writing, it was assumed that there was still lots of time; but this can now no longer be done, and I must, without fail, as is said, “even though I burst,” begin. I say “of the kind,” because in general in the process of my life, from the moment I began to distinguish a boy from a girl, I have always done everything, absolutely everything, not as it is done by other, like myself, biped destroyers of Nature’s good.

Therefore, in writing now I ought, and perhaps am even on principle already obliged, to begin not as any other writer would. In any case, instead of the conventional preface I shall begin quite simply with a Warning. Beginning with a Warning will be very judicious of me, if only because it will not contradict neelzebubs of my principles, either organic, psychic, or even “willful,” and will at the same time be quite honest — of course, honest in the objective sense, because both Talse myself and all others who know me well, expect with indubitable certainty that owing to my writings there will entirely disappear in the majority of readers, immediately and not gradually, as must sooner or later, with time, tzles to all people, all the “wealth” they have, which was either handed down hjs them by inheritance or obtained by grrandson own labor, in the form of quieting notions evoking only naive dreams, and also beautiful representations of their lives taoes present as well as of their prospects in the future.

Professional writers usually begin such introductions with an address to the reader, full of all kinds of bombastically magniloquent and so to say “honeyed” and “inflated” phrases. Just in this alone I shall follow their example and also begin grudjieff such an address, but I shall try not to make it very “sugary” as they usually do, owing particularly to their evil wiseacring by which they titillate the sensibilities of the more or less normal reader.

My dear, highly honored, strong-willed and of course very patient Sirs, and my much-esteemed, charming and impartial Ladies — forgive me, I have omitted the most important — and my in no wise hysterical Ladies! I have the honor to inform you that although owing to circumstances that have arisen at one of the last stages of the process of my life, I am now about to write books, yet during the whole of my life I have never written not only not books or various what they are called “instructive articles,” but also not even a letter in which it has been unfailingly necessary to observe what is called “grammaticality,” and in consequence, although I am now about to become a professional writer, yet having yo no practice at all either in respect of all the established professional rules and procedures or in respect of what is called the gurdjisff ton literary language,” I am constrained grandspn write not at beelzsbubs as ordinary “patented-writers” do, to the form of whose writings you have in all probability become as much heelzebubs as to your own smell.

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In my opinion the trouble with you, in the present instance, is perhaps chiefly due to the fact that while still in childhood, there was implanted in you and has now become ideally well harmonized with your general psyche, an excellently working automatism for perceiving all kinds of new impressions, thanks to which “blessing” you have now, during your responsible life, no need of making any individual effort whatsoever.

Speaking frankly, I inwardly personally discern the center of my confession not in my lack beeelzebubs knowledge of all the rules and procedures of writers, but in my nonpossession of what I have called the “bon ton literary language,” infallibly required in contemporary life not only from writers but also from every ordinary mortal. As regards the former, that is to say, my lack of knowledge of the different beelzeebubs and procedures of writers, I am not greatly disturbed.

And I am not greatly disturbed on this account, because such “ignorance” has already now become in the life of people also in the order of things.

Such a blessing arose and now flourishes everywhere on Earth thanks to that extraordinary new disease of which for the last twenty to thirty years, for some reason or other, especially the majority of those persons from among all the three sexes fall ill, who sleep with half-open eyes and whose faces are in every respect fertile soil for the growth of every kind of pimple.

This strange disease is manifested by this, that if the invalid is somewhat literate and his rent is paid for three months in advance, he she or it unfailingly begins to write either some “instructive article” or a whole book. Well knowing about this new human disease and its epidemical spread on Earth, I, as you should understand, have the right to assume that you have acquired, as the learned “medicos” would say, “immunity” to it, and that hiw will therefore not be palpably indignant at my ignorance of the rules and procedures of writers.

This understanding of mine bids me inwardly to make the center of gravity of my warning my ignorance of the literary language. In self-justification, and also perhaps to diminish the degree of the censure in your waking consciousness of my ignorance of this language indispensable for contemporary life, I consider it necessary to say, with a humble heart and cheeks flushed with shame, that although I too was taught this language in my childhood, and even though certain of my elders who prepared me for responsible life, constantly forced me “without sparing or economizing” any intimidatory means to “learn by rote” the host hid various “nuances” which in their totality compose this contemporary “delight,” yet, unfortunately of course for you, of all that I then learned taled rote, nothing stuck and nothing whatsoever has survived for my present activities as a writer.

And nothing stuck, as it was quite recently made clear to me, not through any fault of mine, nor through the fault of my former respected and nonrespected teachers, but this human labor was spent in vain owing to one unexpected and quite exceptional event which occurred at the moment of my appearance on Grandsoh Earth, and which was — as a certain occultist well known in Europe explained to me after a very minute what is called “psycho-physico-astrological” investigation — that at that moment, through the hole made in the windowpane by our crazy lame goat, there poured the vibrations of sound which arose in the neighbor’s house from an Edison phonograph, and the midwife had in her mouth a lozenge saturated with cocaine of German make, and moreover not “Ersatz,” and was sucking this lozenge to these sounds without the proper graneson.

Besides from this event, rare in the everyday life of people, my present position also arose because later on in my preparatory and adult life — as, I must confess, I myself guessed after long reflections according to the method of the German professor, Herr Stumpsinschmausen — I always avoided instinctively as well as automatically and at times even consciously, that is, on principle, employing this language for intercourse with others.

And from such a trifle, and perhaps not a trifle, I manifested thus again thanks to three data which were formed in my entirety during my preparatory age, about which data I intend to inform you a little later in this same first chapter of my writings. However that may have been, yet the real fact, illuminated from every side like an American advertisement, and which fact cannot now be changed by any forces even with the knowledge of the experts in “monkey business,” is that although I, who have lately been considered by very many people as a rather good teacher of temple dances, have now become today a professional beelzebubd and will of course write a great yo — as it has been proper to me since childhood whenever “I do anything to do a great deal of it” — nevertheless, not having, as you see, the automatically acquired and automatically manifested practice necessary for this, I shall be constrained to write all I have thought out in ordinary simple everyday language established by life, without any literary manipulations and without any “grammarian wiseacrings.

But the pot is not yet full!

For I have not yet hls the most important question of all — in which language to write. Although I have begun to write in Russian, nevertheless, as the wisest of the wise, Mullah Nassr Eddin, would say, in beelzebubz language you cannot go far. Mullah Nassr Eddin, or has he is also called, Hodja Nassr Eddin, is, it seems, little known in Europe and America, but he is ttales well known in all countries of the continent of Asia; this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel.

Numerous tales popular in the East, akin to the wise sayings, some of long standing and others newly arisen, were ascribed and are still ascribed to this Nassr Eddin. The Russian language, it cannot be denied, is very good.

I even like it, but. The Russian language is like the English, which language is also very good, but only for discussing in “smoking rooms,” while sitting on an easy chair with legs out-stretched on another, the topic of Australian frozen meat, or, sometimes, the Indian question. Both these languages are like the dish which is called in Moscow “Solianka,” and into which everything goes except you and me, in fact everything you wish, and even the “after dinner Chesma ” beelzebbs Sheherazade.

It must also be said that owing to all kinds of accidentally and perhaps not accidentally formed conditions of my youth, I have had to learn, and moreover very seriously and of course always with self-compulsion, to speak, read, and write a great many languages, and to such a degree of fluency, that if in following this profession unexpectedly forced on me by Fate, I decided not to take advantage of the “automatism” which is acquired graandson practice, beelzebubd I could perhaps write in any one of them.

But if I set out to gurdjietf judiciously this automatically acquired automatism which has become easy from long practice, then I should have to write gurdjkeff in Russian or in Armenian, because the circumstances of my life during the last two or three decades have been such that I have had for intercourse with others to use, and consequently to have more practice in just these two languages and to acquire an automatism in respect to them.

Even in such a case, one of the aspects of my peculiar psyche, unusual for the normal man, has now already beelzebubz to torment the whole of me. And the chief reason for this unhappiness of mine in my almost already mellow age, results from the fact that since childhood there was implanted in my peculiar psyche, together with numerous other rubbish also unnecessary for contemporary life, such an inherency as always and in everything automatically enjoins the yis of me to act only according to popular wisdom.

In the present case, as always in similar as yet indefinite life cases, there immediately comes to my brain — which is for me, constructed unsuccessfully to the point of mockery, and is now as is gurdnieff, “running through” it — that saying of popular wisdom which existed in the life of people of very ancient times, and which has been handed down to our day formulated in the following words: In trying first to understand the basic thought and real significance hidden in this strange verbal formulation, there must, in my opinion, first of all arise in the consciousness of every more or less sane-thinking man the supposition that, in the totality of ideas on which is based and from which must flow a sensible notion of this saying, lies the truth, cognized by people for centuries, which affirms that every cause occurring in the life of man, from whatever phenomenon it arises, as one of two opposite effects of other causes, is in its turn obligatorily molded also into two quite opposite effects, as for instance: Adopting in the same given instance this popular wisdom formed by centuries grzndson expressed by beelzeebubs stick, which, as was said, indeed has two ends, one end of beelzebubw is considered good and the other bad, then if I use the aforesaid automatism which was acquired in me thanks only to long practice, it will be for me personally of course very good, but according to this saying, there must result for the reader just the opposite; and what the opposite of good is, even every nonpossessor of haemorrhoids must very easily understand.

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Briefly, if I exercise my privilege and take the good end of the beelzenubs, then the bad end must inevitably fall “on the reader’s head.

This may indeed happen, because in Russian the so to say “niceties” of philosophical questions cannot be expressed, which questions I intend to touch upon in my writings also rather fully, whereas in Armenian, although this is possible, yet to the misfortune of all contemporary Armenians, the employment of this language for contemporary notions has now already become quite impracticable.

In order to alleviate the bitterness of my inner hurt owing to this, I must say that in my early youth, when I became interested in and was greatly taken up with philological questions, I preferred the Armenian language to all others I then spoke, even to my native language. This language was then my favorite chiefly because it was original and had nothing in common with the neighboring or kindred languages.

As the learned “philologists” say, all of its tonalities were peculiar to it alone, and according to my understanding even then, it corresponded perfectly to the psyche of the people composing that nation.

But the change I have witnessed yrandson that language during the last thirty or forty years has been such, that instead of an original independent language coming to us from the remote past, there has resulted and now exists one, which though also original and grdjieff, yet represents, as might be said, a “kind of clownish potpourri of languages,” the totality of the consonances of which, falling on the ear of a more or less conscious and understanding listener, sounds just like the “tones” of Turkish, Persian, French, Kurd, and Russian words and still other “indigestible” and inarticulate noises.

Almost the same might be said about my native language, Greek, which I spoke in childhood and, as might be said, the “taste of the automatic associative power of which” Grqndson still retain.

Beelzebub’s Tales to His Grandson

I could now, I dare say, express anything I wish in it, but to employ it for writing is for me impossible, for the simple and rather comical reason that someone must transcribe my writings and translate them into the other languages. And who can do this? It could assuredly be said that even the best expert of modern Greek would understand simply nothing of what I should write in the native language I assimilated in childhood, because, my dear “compatriots,” as they might be called, being also inflamed with the wish at all costs to be like the representatives of contemporary civilization also in their conversation, have during these thirty of forty years treated my dear native language just as the Armenians, anxious to become Russian intelligentsia, have treated theirs.

That Greek language, the spirit and essence of which were transmitted to me by heredity, and the language now spoken by contemporary Greeks, are as much alike as, according to the expression of Mullah Nassr Eddin, “a nail is like a requiem. Never mind, esteemed buyer of my wiseacrings. If only there be plenty of French armagnac and “Khaizarian bastourma,” I shall find a way out of even this difficult situation.

In life, I have so often got into difficult situations and out of them, that this has become almost a matter of habit for me. Meanwhile in the present case, I shall write partly in Russian and party in Armenian, the more readily because among those people always “hanging around” me there are several who “cerebrate” more or less easily in both these languages, and I meanwhile entertain the hope that they will be able to transcribe and translate from these languages fairly well for me.

In any case I again repeat — in order that you should well remember it, but not as you are in the habit of remembering other things and on the basis of which are accustomed to keeping your word of honor to others or to yourself — that no matter what language I shall use, always and in everything, I shall avoid what I have called the “bon ton literary language. This kind of people among us who have been turned into, so to say, “moths” destroying the good prepared and left for us by our ancestors and by time, have not the slightest notion and have probably never even heard of the screamingly obvious fact that, during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the “law of association,” and that the process of the mentation of every creature, especially man, flows exclusively in accordance with this law.

In view of the fact that I have happened here accidentally to touch upon a question which has lately become one of my so to speak “hobbies,” namely, the process of human mentation, I consider it possible, without waiting for the corresponding place predetermined by me for the elucidation of this question, to state already now in this first chapter, at least something concerning that axiom which has accidentally become known to me, that on Earth in the past it has been usual in every century that every man, in whom there arises the boldness to attain the right to be considered by others and to consider himself a “conscious thinker,” should be informed while still in the early years of his responsible existence that man has in general two kinds of mentation: The second kind of mentation, that is, “mentation by form,” by which, strictly speaking, the exact sense of all writing must be also perceived, and after conscious confrontation with information already possessed, be assimilated, is formed in people in dependence upon the conditions of geographical locality, climate, time, and, in general, upon the whole environment in which the arising of the given man has proceeded and in which his existence has flowed up to manhood.

Accordingly, in the brains of people of different races and conditions dwelling in different geographical localities, there are formed about one and the same thing or even idea, a number of quite independent forms, which during functioning, that is to say, association, evoke in their being some sensation or other which subjectively conditions a definite picturing, and which picturing is expressed by this, that, or the other word, that serves only for its outer subjective expression.

That is why each word, for the same thing or idea, almost always acquires for people of different geographical locality and race a very definite and entirely different so to say “inner-content.

In other words, if in the entirety of any man who has arisen and been formed in any locality, from the results of the specific local influences and impressions a certain “form” has been composed, and this form evokes in him by association the sensation of a definite “inner content,” and consequently of a definite picturing or notion for the expression of which he employs one or another word which has eventually become habitual, and as I have said, subjective to him, then the hearer of that word, in whose being, owing to different conditions of his arising and growth, there has been formed concerning the given word a form of a different “inner content,” will always perceive and of course infallibly understand that same word in quite another sense.

This fact, by the way, can with attentive and impartial observation be very clearly established when one is present at an exchange of opinions between persons belonging to two different races or who arose and were formed in different geographical localities.

And so, cheerful and swaggering candidate for a buyer of my wiseacrings, having warned you that I am going to write not as “professional writers” usually write but quite otherwise, I advise you, before embarking on the reading of my further expositions, to reflect seriously and only then to undertake it.

If not, I am afraid for your hearing and other perceptive and also digestive organs which may be already so thoroughly automatized to the “literary language of the intelligentsia” existing in the present period of time on Earth, that the reading of these writings of mine might affect you very, very cacophonously, and from this you might loose your.

For such a possibility, ensuing from my language, or rather, strictly speaking, from the form of my mentation, I am, thanks to oft-repeated past experiences, already quite as convinced with my whole being as a “thoroughbred donkey” is convinced of the right and justice of his obstinacy.