THE  FOURTHWAY  MANHO  E-JOURNAL

Volume 32                            August 18, 2018


ON THE MODERN INNOVATIONS TO "OLD MATERIALISM" AND THE EMERGENCE OF TRIOCTAVE MATERIALISM

By Professor Dr. Tan Man-Ho

(An excerpt from the original work, Real World Views, Book 4,  by Professor  Dr. Tan Man-Ho entitled "A Critique Of Material Reflection, On The Modern Innovations To "Old Materialism", The Emergence Of Trioctave Materialism And Some Remarkable Individuals", September 1975 - December1975 Discourses, Chapter 3:  'The "Old Materialism" ‑ Trialectical Materialism And The Octavistic Materialism ‑ The World Of Elementary Particles And The Mover Electromagnetic World    The Chemistry Of The Elementary Particles ‑ The Relativistic Theory ‑ Material Reflection And Conscious Motion ‑ Forms Of Dimension Regulated Consciousness And Their Manifestations ‑ The Revised Materialism Of Marx-Engels-Lenin-And-Mao ‑ Gurdjieff-Ouspenskism ‑ The Great Common Cosmic Ansanbaluiazar, The Universe Seed And The Rays Of Creation ‑ Materialities And The Psychic Motion ‑ The Eternal Now And The Forever Present Principle ‑ The Psychological Principles As Applied To The Study Of Sounds' , pp. 80 ~ 130)

 

ON THE MODERN INNOVATIONS TO "OLD MATERIALISM" AND THE EMERGENCE OF TRIOCTAVE MATERIALISM

1   After destroying “old materialism” by the modern spiritualists using a method already known to the materialist as ‘mind over matter, Ouspensky sought to introduce a Tertium Organum, which is four-dimensional inclusive of the life or consciousness dimension and capable of explaining any limitation in the existing philosophy of dialectical materialism as well as overcoming any lopsidedness in spiritualism.

Once the leap of physical motion into conscious motion and vice-versa (the second laws of dialectics) is grasped, Tertium Organum could complement dialectical materialism.

The idea that there is only one way motion from consciousness to the physical world is incomplete.  The reverse is always possible.  Is not our food, necessary for our brain to think?

Consciousness has never exposed itself as perceptible phenomena.  Ouspensky knew such a thing as consciousness through inner self-sensing.  An object outside the body and the sensing inside are fundamentally “phenomenal” (If you like, just call it noumenal.), otherwise, one could never know its existence.  Not all parts of the Universe are conscious, neither is every organic being.  All the various states of consciousness are also the state of consciousness of the universe being.  Consciousness is not everywhere in our body; my bones cannot sense.  It is not everywhere within the universe being.  It is the highest motion.  Without it, the creation of Tertium Organum, the Holy Scripture and Dialectical Materialism is impossible.

Consciousness must be formulated as consciousness + motion => conscious motion and as a level of the motion of matter, this level must move vertically through dialectical leap so that the unconnectedness of thought level and the psyche state can be related.

We can only become aware of material existence only when material motion in us leaps into conscious motion and only after a substantial period of development    that the knowing as such can come about!

The positivists can never find the psyche ‑ but how did Ouspensky as well as the positivists know that there is a psyche?  In other words, both the positivists as well as Ouspenskism already know the existence of psyche.  It is therefore the question of proper relation of the two instead of annihilating one of them.

2   Senses, defect or normal, do not deceive; they are not there to deceive; for every minute we have been using its aid.  Our practical activity is sensuous practical activity.  Things that appear to disappear from our senses are most likely to exist.

3   “For physicists, the role of the creation of the world is played by the atomic theory and the ether (?), with its wavelike vibrations; and further by the electrons, and the energetic or electromagnetic theory of the world.”  (PD Ouspensky, Tertium Organum, p.16)

What about consciousness?  What about the physical psychologists?

Ouspensky interests himself with conscious motion and attack the physicist philosophers who philosophize from the physical theories directly without regard to the need to clarify also conscious motion.  The physicists are unable to explain the phenomenon of conscious motion with their existing physical theories of atoms, molecules, mechanics, relativity, etc., for the fact that conscious motion is the highest level of matter, capable of becoming self-conscious    certainly such a theory for the sense, is still in the preliminary stage.  The use of scientific instruments are useless for studying conscious motion, so new mind models would have to be developed to study conscious motion.

The apparent unconnected conscious motion and lower motions in the physical realm can be connected by a ‘dialectical leap’ of one into the other and vice-versa, by hierarchical principles or by qualitative boundary principles.  Working along this line, the unnecessary “conflicts” amongst, the positivists, the materialists and the spiritualists can be reduced.

4   The dialectical materialism, trialectical materialism, four-and-multiple-dimensional materialism and octave materialism are all higher evolution of the body of philosophy of materialism.  Their emergence truly marks an end to physicism, positivism and old materialism and the new evolution for psychology, spiritualism and religion.

“According to G’s teaching, everything in the Universe was material, and potentially capable, therefore, of being weighed.  But, Ouspensky continued, the concept ‘materiality’ is as relative as is the concept ‘man’, and the materialities of the various worlds in the Ray of Creation are very different.  Science regards matter as being everywhere much the same, varying only in such properties as density, and the idea of different “orders” of materiality is entirely foreign to it.  Matter is translatable into energy and, this being so, we can look upon the Universe in three different ways: as a vast field of vibrations, as matter, or as matter in a state of vibration.  If we regard the universe as matter as in a state of vibration the rate at which it vibrates is always in inverse ratio to its density; in other words, the denser the matter, the slower is its rate of vibration.”  (Kenneth Walker, A Study of Gurdjieff Teaching, p.107)

5   The development of physics is a process against matter, which ended with its expulsion.  But along with negative activity has gone the creative work of the reformation of electromagnetic symbolic; it was forced to become adequate to express the properties of the material world: its atomic structure, inertia, radiation and absorption of energy, electromagnetic phenomena  ……

From the horizon of scientific thought, arises the electronic theory of matter.  Through electrical corpuscles the connection between matter and vacuum is sealed.  The idea of special substratum filling the vacuum – ether – became superfluous.  But elementary particles travel through vacuum instead of just filling it.  Light and heat are born by the motion of electrons.  They are the medium amongst microcosmic concentration.

The universe consists of positive and negative corpuscles, bound by electromagnetic fields.  The fields give direction to all the negative, positive and neutral corpuscles.

"Matter disappeared; its variety was replaced by a system of mutually related electric corpuscles and instead of the accustomed material world one deeply different – the electromagnetic world – is envisaging itself to us.”  (PD Ouspensky, Tertium Organum, p.114)

Remark:  The replacement of “matter” is the electromagnetic world (quantum world), and inherent in this system – the unity of opposites.  Thus dialectics is brought to life once more.  In other words, the new matter (Dialectical Materialists’ matter) acquires in its own self a real content consisting of a unity of positive and negative corpuscles, of opposing elementary particles and fields.  The unity of the particles is expressed by their nuclear “chemistry” of decaying.  We thus notice that the concept of matter as such has been altered to take a more subtle form ‑ a return to dialectics by introducing opposite corpuscles to the inner world of “solid” matter!  The unity of the particles and antiparticles in electromagnetic fields marks the return to dialectics ‑ the confirmation of the first laws of the dialectics.

The ABSOLUTE gave birth to HIS children and live with them!  Some of the second level material children with less indices of psyche unlike HIS were found and have names given by us as listed below:

Neutrino

n  and  n

Electron

e-  and  e+

m- mesons

m-  and  m+

p - mesons

p+  and  p-

 

po  and  po

 

p-   and  p+

k - mesons

k+   and  k-

 

ko  and ko

Nucleous

r  and  r

 

h  and  h

hyperons

  and  ¯

S hyperons

S+  and  S-

 

S-  and  S+

 

  and  ¯

X hyperons

X-  and  X+

 

  and  ¯

6   On the negation of motion:  The relativity theory has added a new dimension to our notion of motion ‑ the notion of uncertainty of a truly real motion in our observation of motion.

            “Thus we cannot detect from any phenomena proceeding on the Earth, its translational motion in space.”  But will there be motion after all?  (PD Ouspensky, Tertium Organum, p.115)

7   The atom is not the last limit of matter, but the analytical component of it.  The content of the atom consists of the elementary particles, their fields and their “corpuscular chemistry” which gives the atom-type.

8   Light motion, heat motion, conscious motion (psychic motion), translational terrestrial motion of large objects, celestial motion ….… all these are qualitatively different through our perception.  We can relate these qualitative difference motions by recognizing the fundamental truth of dialectical leaps of forms of motion and by relating them to an octave system.

9   The world is contained in consciousness means that the world cannot be known without consciousness.  Insofar as there is no consciousness there is still a world that would remain unknown to a consciousness, and insofar as consciousness is at a level, only a small dimension of the world could be known.

Consciousness is part of the world means that the world does not perish with consciousness, that conscious is contained in it.  Conscious motion should be placed as the highest and least understood form of motion because of its ability to reflect and to know about the world first before the other motions could ever know about itself.

The world does not perish even if we perish.  Conscious motion only ceases to be in us.  The motion of consciousness and life may be said to be time-dimensional.  The three factors disappear in for us in death.

There is an unbreach-able unity between the motion of consciousness and things conscious of.  The circulation of consciousness reflects this situation, where consciousness is separated from object which consciousness has focus on.

10   “Let us also remember that the world as we know it does not represent anything stable.  It must change with the slightest change in the forms of our knowledge.”  (PD Ouspensky, Tertium Organum, p.138)

And let me stress here, once and for all, that the world does not disappear when we perish, when our fathers perish, and during death consciousness disappears only to the dead person; dimension of space and time also disappears.

Perception has this ability to reflect motions other than itself.  This explains why we can rely on our sensations.  It gives a real picture of them.

11   The positivist will remain unconvinced.  He will say:  Prove to me that thought can act without a brain, then I will believe it!  It shall be answered him by the question:  What, in the given case, will constitute a proof?  There are no proofs and there cannot be any.  The existence of the psyche without a brain (without a body), if that is possible, is for us a fact that cannot be proven like a physical fact.  There is a huge “brain” for the cosmic seed and our brains are just part of it.  Something flows in-between them.  There is a brain here both physically and psychically; you can see it.  And if my opponent will reason sincerely, then he will be convinced there can be no proof, because he himself has no means of being convinced of the existence of a psyche acting independently of a brain.

            A cell in the brain says.  I can’t see the activities of my neighbors to be a mind function.

Material beings peep at one another!  Each material being may not reflect one another in exact manner.

12   Can the “thought” of a dead man, i.e. of a man whose brain has ceased to function, continue to exist?  When the brain totally rots away can the psyche still remain?  When a living brain is burnt into ashes can there still be a psyche?  How can we convince ourselves of this?  By no possible means whatsoever.  You must use a different instrument of thought.  We have means of communication (speech, writing, body language, etc. with other beings that are in conditions similar to our own, that is, acting through brains.  Concerning the existence of the psyche of those same beings, we can conclude by analogy with ourselves.  But concerning the existence of the psychic life of other beings, whether they do or they do not exist is immaterial; we can by ordinary means convince ourselves that they exist.

Material-interactive reflection must transform when the physical body has transformed its existence.  The zygote no longer possesses the same consciousness after its transformation.

"The present trend of scientific psychology leads to an understanding of the psychic importance of diverse physiological functions, previously unknown and even now but little investigated.  The psychic life is connected not with the brain only, but with the entire body, all its organs, all its tissues.  The study of the activity of glands, and of many other things with which science is now concerning itself, shows that the brain is by no means the only conductor of the psychic activity of man.”  (PD Ouspensky, Tertium Organum, p.165)

Well, we come to the fact of the qualitative levels of material interactive reflection ‑ cell reflection, tissue reflection, organ reflection, nervous system reflection, reflection at the organism level ‑ all appearing in stages along the embryonic path.  Furthermore, material reflection occurs for non-organic matter as with optical, action-reaction and friction phenomena.

Ouspensky had not the greatest difficulty in convincing himself that the sense perception does indeed give us a very accurate reflection of reality.  Even Ouspensky has to rely on it at every moment.

13   The true motion which lies at the foundation of everything is the motion of thought.  True energy is the energy of consciousness.  And truth itself is motion, and can never lead to arrestment, to the cessation of search.

            All that arrests the motion of thought – is false.”  (PD Ouspensky, Tertium Organum, p.306)

This statement fundamentally puzzles both religion and materialism.  Thought is material!

Ouspensky has correctly used the materialistic conception by means of interpreting consciousness and emphasizing its importance.  Then he praised religion, and went together into the nebulous world, mental-sublation.  In other words, he has roamed the world of religion to re-explain it, in the course creating a new dimension.  Thus the active side of social production in the outside world, a serious one, the “proletarian and the bourgeois existence” may emerge as Ouspenskian superman with Ouspenskian religion!

14   We must make analysis and verify everything including all theoretical fields of knowledge learn or heard from every individual, group and organization.  The purpose of verification lies in this fourth way pursuit:  What is to supersede the natural sciences after this arduous verification process for ourselves about everything existing?  Or what is that which must be retained?

"A phenomenon is the image of the noumenon.  It is possible to know the noumenon by the phenomenon.”  (PD Ouspensky, Tertium Organum, p.145)

The positivistic hypothesis of the world considers that the basis of everything is unconscious energy, which arose from unknown causes at a time that is not known.  This energy, after it has passed through a whole series of invisible electromagnetics and physico-chemical processes, is expressed for us in visible and sensed motion, then in growth, i.e. in the phenomena of life, and at last in psychic phenomena.

This view has already been investigated and the conclusion has been reached that it is impossible to regard physical phenomena as the cause of psychic phenomena, while on the other hand psychic phenomena serve as an undoubted cause for a great number of the physical phenomena observed by us. The observed process of origination of psychic phenomena under the influence of outside mechanical impulses does not at all mean that physical phenomena create phenomena. Such do not constitute the cause, but merely a shock, disturbing the balance. In order that outer shocks may evoke psychic phenomena an organism is necessary, i.e. a complex and animated life. The cause of psychic life lies in the organism, its animatedness, which can be defined as a potential of psychic life.” (PD Ouspensky, Tertium, p.167-168)

Both Ouspensky and the positivists are equally “metaphysical” and one-sided.  Both are declaring each other as wrong.  But nature is not as blind to work one way alone ‑ from psychic to physical or vice-versa.  For animate bodies Ouspensky has greater insight.  For hypnomic entities to autonomic entities, the positivists are right.

15   Our sensuous practical actions do evoke a series of material changes in the object evoked, but as such these changes are not obvious because both the sense organs and conscious focus are directed outwards into the environment.

16   Ouspensky warned us of the one-sidedness (also faults) of the positivistic mechanical materialists.

He wrote, ‘This ability (of organism) to reproduce itself and to absorb dead matters with its mechanical laws is the inexplicable function of “life,” showing that life is not simply a complex of mechanical forces, as the positivists philosophy attempts to prove.”

This is a brilliant conclusion!  Also a scientist easily falls into the views of positivism.

17   The evidence of “conscious” motion is abundant in the human society and the other sociobiological beings ‑ that group of beings wherein consciousness within each is extended to link one another and to set the general motion of the various grade of high and low level of awareness within the social organism.  So far known the conscious motion has extended into the colonies of human species or autonomic species of various biological creatures.  Definitely the human psyche is not communicated with the hyponomic entities.  A stone is a dead object.

18   In each whole of our world we perceive a multitude of opposing tendencies, aspirations, efforts.  Each aggregate is as it were an arena of struggle for multitudes of opposing forces, each of which acts by itself, is directed to its own goal, usually to the disruption of the whole.  But the interaction of these forces represent the life of the whole; and in everything something is always acting which limits the activity of separate tendencies. This something is the psychic life of the whole.  We cannot establish the existence of such a life by analogy with ourselves, or by intercourse with it, or by exchange of thoughts, but a new path opens before us.  We perceive a certain separate and quite definite function (the preservation of the whole) Behind this function, we infer a certain separate something.  A separate something having a definite function is impossible without a separate psychic life.  If the whole possesses its own psychic life then the separate tendencies or forces must also possess a psychic life of their own.  A body or organism is the point of intersection of such lines of forces, a place of meeting, perhaps a battlefield.”  (PD Ouspensky, Tertium Organum, p.172)

Our existing psychic life is attributed to the social relations of the individual psychic life of the cells, tissues, the organs, the system and the organism.

The only next bigger “gigantic” organism of man is the social organism.  The social organism will disappear as soon as all the members are dead.  Historical materialism reflects the 5 to 6 periods of this big social organism.  In Marxian or Ouspenskian language, the “psychic life” at each period will be different.  Whether the last level of consciousness is called communism or capitalism or religion and even Ouspenskism there is such reality as historical periods for a growing social organism.

Even Ouspenskism and his work is a part of result of the great social transformation of material-psyche of humanity into the “last” period of the development of a social organism.

Ouspensky criticized “Historical Materialism” because the body of understanding of historical process was still at its infantile stage.  Historical materialism and historical consciousness at the various periods (or levels) of our social organism has not been discovered.  More knowledge and understanding of society laws or human-constructed societal laws are required to explain sociologics.

19   Each soul will feel and know itself to be immortal, will feel and know that the entire universe with all its good and with all its beauty is for it and belongs to it forever.  The world peopled by humans possessing cosmic consciousness will be as far removed from the world today as this is from the world as it was always with limited degree of presence for higher consciousness.  Prolonged self-consciousness is already a “new” consciousness and there is the possibility of moments of cosmic consciousness, which is rare for humans.

“Science cannot deny the fact that mathematics grows, expands, and escapes from the limits of the visible and measurable world. Entire departments of mathematics take into consideration quantitative relations which did not and do not exist in the real world of positivism, i.e. relations which have no correspondence to any realities in the visible, three dimensional world.”  (PD Ouspensky, Tertium Organum, p.230)

Looking at the matter from another point of view, we shall hesitate to accept as the known things -–as the given ones – those in the main completely unknown, only presupposed, and therefore the thing sought for.  Should we do this, we are likely to fall into such a dilemma as that in which positive philosophy now finds itself    and by positive philosophy I mean a general trend of thought based on the data of those sciences which are now accepted as experimental and positive.  This philosophy is founded on the existence of matter (materialism) or energy: that is, of a force, or motion (energeticism); though in reality matter and motion were always the unknown x and y, and were defined by means of one another.  …………..

"Matter is that in which proceed the changes called motion: and motions are those changes which proceed in matter.”  (PD Ouspensky, Tertium Organum, p.7)

"Geometers have found that there is no reason why bodies which we can measure are thus limited.  As a matter of fact all the bodies which we can measure are thus limited.  So we come to this conclusion, that the space which we use for conceiving ordinary objects in the world is limited to three dimensions.  But it might be possible for there to be beings living in a world such that they would conceive a space of four dimensions.” (PD Ouspensky, Tertium Organum, p.20)

20   HP Balvatsky, in The Secret Doctrine, p.25, has this to say about space:

"The superficial absurdity of assuming that space itself is measurable in any direction is of little consequence.  The familiar phrase (the fourth dimension of space) can only be an abbreviation of the fuller form ‑ the “Fourth dimension of Matter in Space” …….  The progress of evolution may be destined to introduce us to new characteristics of matter …”

PD Ouspensky wrote further in Tertium Organum, p.300 as follows:

            “The classification below will show more clearly this correlation of forms of manifestation of consciousness or of different states of consciousness.

            First form: A sense of one-dimensional space in relation to the outer world. Everything transpires on a line, as it were. Sensations are not differentiated. Consciousness is immersed in itself, in its work of nutrition, digestion and assimilation of food, etc. This is the state of the cell, the group of cells of tissues and organs of the body of an animal, of plants and lower organisms. In a man this is the “instinctive mind.”

            Second form: A sense of two-dimensional space. This is the state of the animal.  That which is for us the third dimension for it is motion.  It already senses, feels, but does not think.  Everything that it sees appears to it as genuinely real.  Emotional life and flashes of thought are in a man.

            Third form: A sense of three-dimensional space.  Logical thinking.  Philosophical division into I and Not-I.  Dogmatic religions or dualistic spiritism.  Codified morality.  Division into spirit and matter.  Positivistic science.  The idea of evolution.  A mechanical universe.  The understanding of cosmic ideas as metaphors.  Imperialism, “historical materialism,” socialism, etc.  Subjection of the personality to society and law.  Automatism.  Death as the extinction of the personality.  Intellect and flashes of self-consciousness.

            Fourth form: Beginning of the understanding of four-dimensional space.  A new concept of time.  The possibility of more prolonged self-consciousness.  Flashes of cosmic consciousness.  The idea and sometimes sensation of a living universe.  A striving towards the wondrous.  Sensation of infinity.  Beginning of self-conscious will and moments of cosmic consciousness.  Possibility of personal immortality.  (Is it possible?)”

21   The one-sidedness of materialism, I am referring to idealistic materialism which is prevalent in the so-called mediocre science, is reflected in a chaos of idealization of sciences or physicalization of the sciences, deciding which is which.  The first practice creates a materialism ‑ the abstract, conceptual materialism ‑ which is fundamentally hostile to humanity because it could not understand and explain the psychic dimension of the real world.

22   The human soul (if there is one), the most little understood side of nature, has been reflected by man in the most fantastic manner with the greatest impregnation of illusion.  The function of the human brain may not be replaced by a creative artificial brain.  The artificial brain is meant for the class of human invented machines of the future.  It took nature such a long time to create a thinking brain.  A non-thinking brain can be created, a ‘simple bionic’ man is feasible.  But this ‘simple bionic’ man will not be able to think or become self-consciousness.  It will be able to perform complicated task but it will not be able to possess the noumenal.

We must admit that the conscious motion of matter is the least understood aspect of the real world but we are sure that it has a relation to material activities.

23   The replacement of the bodily parts of man by artificial means, excluding the replacement of the brain, is at present a reality, which confuses the metaphysical idealists.  “I can see with artificial eyes.”  This has become a possibility.

Can man create a brain capable of self-consciousness?  Using artificial brain, no the right method but one can experiment.  But the innovation of protein bodies is an obvious feasible step it.  The electrical psychical protein function in the brain is the clue to this brain cyborg.  Cybernetic machines and protein-based cybernetic “machines” would not be the same; the former uses lower metals as the major components of the beings while the latter uses higher matter for constructing them.

24   No genuine scientist shall declare the end of knowledge.  Is all and everything, all and everything?  What happen then if a new star is created?  A new data and a new knowledge would be created!

25   A genuine materialist is thoroughly fearless, daring to brave the tiger mountain and storm the heaven like the Chinese Monkey God.  The laws of nature instead of controlling them become now controlled by his conscious will.  Once the true nature of man, its “materiality” or “spirituality” is discovered, and once the earthly good is established, the super-aristocratic beings would return to become the earthly creatures.  We see therefore man in his Godly state becomes matter in his earthly state.

26   Gurdjieffism is a relatively new phenomenon, which is also very “dangerous” to religion because it is inverted religion or “sublated” religion.  It is a powerful weapon in felling old institutionalized religion and strengthening esoteric religion.

27   When the science of consciousness or spirit is established by modern materialism, the new synthesis of old materialism and old spiritualism will give the modern form; we call this dialectical materialism.  Here in dialectical materialism conscious motion and lower motion is the most “hot-spot” of study.  Beyond dialectical materialism is trialectical materialism and octavistic psymattergism.

28   The subtlest form of counter-revolutionary warfare today from ideological struggle and from this standpoint is the so-called Gurdjieffism, Ouspenskism and Subudism.

The dialectical materialism of Marxism-Leninism, Engels, Stalin and Mao Zedong is not equivalent to the Gurdjieff-Ouspenskian system.  They are essencely related in certain ways with little similarities and differences.  There is room for research for the right candidate!  Do they belong to the same octave or are they from different octaves?

29   Materialists are definitely convinced of the existence of material atom that cannot be perceived, so are the existence of the elementary particles.  But these gentlemen have been thinking that materialists are all those people who recognize only the senses without recognizing their limitation.  Such materialism does not deserve to be called a philosophy.  But they think that materialism is refuted, without the faintest idea that they are refuting an old materialism of their own defective misconception.  They thought religion and Subud have won which is not and definitely will not be true.  After refuting this “old materialism” they have to refute other modern materialism.

30   Certainly we must accept the fact that matter at thinking level cannot be a readily understood phenomenon.

31   A dialectically structured universe is a universe posing internal and external contradiction within itself and undergoes perpetual motion.  Not all parts of this great structure are capable of conscious motion.  With the Earth, then the organic world, we have then conscious motion.  By no means the earth but also of other planets, stars, etc. or special region in the universe.  But consciousness can construct a universe like energy and matter.

32   The basic question is the transformation of the Common Cosmic Ansanbaluiazar into physical (hypodermic) entities and vice-versa, and to which one is perpetually lost into the other.  In this case, the law of conservation of energy and matter is not violated.

33   From the standpoint of dialectical materialism, the great Common-Cosmic Ansanbaluiazar is a cosmic psyche, the abstraction of all and everything.  Thinking, the functional form of man is only one of the many abilities of the Great Ansanbaluiazar.  This great life force is no more than what we call the infinite abilities of matter.

34   The soul-substance?  Or the function of the nervous system?  Or function can be only when there is a “soul” substance ‑ called Being-Psyche Hydrogen.

The materialists who only rest on sensible phenomena have long gone to their “funerals”.  Such materialism is not only opposed by Ouspensky, J.G Bennett and others but also by the dialectical materialist.  The major “overlook” of Bennettism and Ouspenskism is to assume that “materialism” in general rests entirely on the sensible things without mentioning about the new (modern) materialism and dialectical materialism.  Ouspenskism qualifies for four-dimensional psymattergism and Gurdjieffism-Ouspenskism qualifies for trioctave psymattergism.

Matter is in movement, is in space and time, constitutes the unity of the world, and is the source and cause of thought.”  This fundamental proposition must not be violated or else like religion we will venture into the nebulous world of feeling words as the only center of all truths.

Even Ouspenskism, which conceives the world as dependent on the progress of consciousness fails to grasp the fact that consciousness has a cause in matter as its function or use of the finer mater or matter has a consciousness ‑ we called consciousness a function of matter, at certain temperature below X °C and absolutely there must be some material being to evoke it before it evokes the beings.

Talking about independently existing consciousness let me say that I have no such bravery and conviction, not at all with its association with God and love.

35   The criticism of “pleasure seeking materialism” by religion and the putting of the “materialist” as beings of lower order is a stereotype oft-repeat propaganda piece mechanically used to discredit other groups.  The New Materialism would be able to “correct” all spiritualism, religions and value theorists.

36   What is this periodical crisis of the mind?  It is a reflection of the dialectical movement of the psyche, of the life force, which must proceed through contradictions, must grow and oppose its own self and each time destroying its own self in favor for something more developed.  And why should this occur?  Because, the mind is static, stagnant, and consists of dust particles and dead principles, which it must always cling to as support for future negation, for the creation of the new, and this has become antagonistic as it becomes static with the prevailing dynamic nature of the psyche.

37   Matter is center to dialectical materialism; energy to science; God to religion; essence (Cosmic-Essence) to Gurdjieffism.  All these are equivalent to one another.  They are in fact the same absolute of everything.  The human conscious form or the life forms of lower living beings are fundamentally:

(1)   levels of motion of matter

(2)   levels of motion of energy

(3)   levels of motion of Cosmic-essence

(4)   levels of motion of God

We cannot perceive (1) matter (2) energy (3) cosmic essence and (4) God.  What we can perceive are their forms, i.e. forms of matter-energy-cosmic essence-God.  The human consciousness can be described in terms of the forms of cosmic essence, just as it is a level of motion of matter or energy.

There is a continuous reciprocal action and harmonious maintenance amongst life, consciousness and physical elements, and knowing this law, man brands an enemy of his dislike and kills him in the name of restoring peace and creating good health to society.  Consciousness ‘disappears’ in so far as the physical body does not function.  The physical body functions in so far as there is life in it.  The only way to resolve such a dialectical contradiction is to recognize the reciprocal conditioning and maintenance of the to levels of motion in the life process.  Without the physical there can be no life, but it is possible to have the physical without the life.  Therefore, in a certain way, life is secondary and physical is primary.  But life is also active and the physical body passive, so, in another manner, life is primary and the physical body secondary.  Life comes only after the motion in the physical has attained a definite level, viz., at a certain temperature, with protein bodies, oxygen and hydrocarbon.  The idea that “spirited” motion, “cosmic-spirited” motion is an independent entity which “travels” from one portion of the universe into the other is false. Spirited motion must transform and definite amount must “disappear” according to the law of conservation of motion before regions of space can perform self-motion.  And even during this physical motion, there are reciprocal actions of physical entities.  And no consciousness is there.  And why?  Because consciousness, as a mode of existence of energy, disappears into the work of the physical entities.

38   The universe, as all and everything, is a borderless organism, wherein conscious motion at very high cosmic levels prevails.  Dead positions of the universe that become more and more physical are transformable to more and more conscious entities.  The universe organism is living and dying in time and again living and dying ‑ moving into opposites all the time.

39   The Ray of Creation to which our Earth belongs actually reflects a creative force, a psyche or cosmic consciousness inherent in the universe. The psychic motion in man and in the whole evolutionary organic world on Earth and even in the “biospheres” of all the other rays of creation, and the sun may be connected to a more highly conscious region in the universe, a region known as the cosmic absolute, Cosmic ‘I’.  The unity of the conscious motion of the Universe ‑ the sun’s radiating food helps to preserve existence of conscious motion on Earth.  Conscious motion is matter’s higher motion, which must again control and alter the path of physically dead matter.  It is the common cosmic ansanbaluiazar of the universe seed.

40   The acceptance of concept of cosmic consciousness implies the acceptance of the living universe, the universe as a being.  Spirit does not fly about in space, does not have spiritual shapes as postulated by spiritualists but as such, is materiality of various orders, not seizing matter but matter in spirited capacity and unseparable.  The universe has spirit means that by the psycho-chemo-physical means the universe seed grows.

41   When thought is separated from the physical brain by much idealistic thinking and less of productive work to the physical body, or rather these factors lead to such a separation, the result is the an antithesis between the thought-substance and the real world occurring in the nervous system as the physical battlefield.  The thought-substance (also called soul-substance) appears relative to the thinker as independent of the physical body and therefore may leave the body and fly to a higher sphere of existence, even existence without a physical body.  The spirit has cast off its old clothes and has gone on existing without the actual physical reference.  It is now possible to run, breathe and think without legs, without respiratory organs and finally without brain!

The “dead leap of life” also quenches all the vital functions of that body ‑ nothing is left there, not even the “souls”.  The fact that “nothing is left” does not violate the law of negation of negation. “The new life in reproduction” is a reflection of this law.  The vital thinking function is recreated in the new life, the old thinking brain destroys also its own “spirit.”

            “This feature is the fact that consciousness has been climbing to higher and even higher levels pari passu with the evolution of the physical body it inhabits.  The materialists regard this ascent of consciousness as the reflux of the evolution of more highly organized forms, but it is at least as likely that these physical forms are the result, as that they are the cause, of this ascent.  And, for me, this is a much more probable explanation of what has been happening, for, as has already been pointed out, there would seem to be an urge torwards this higher level, which is only another way of saying what G had said long previously, that there existed an evolutionary as well as an involutionary movement in the Ray of Creation.”  (Kenneth Walker, A Study of Gurdjieff Teaching, p.168)

Great discovery!  It is trialectical!

            “For example, it was from Ouspensky, and not from scientific books, that I first learnt that matter and energy are really one and the same thing, and that the Universe was in process of creating itself.”  (Kenneth Walker, A Study of Gurdjieff Teaching, p.121)

Now, it is even possible to conceive the levels of conscious motion as level of materiality or energy.

42   The essence is motional and contradictory, follows the laws of dialectics and is “historical” in movement, and reflects the changing nature of real ‘I’.  There is no such thing as a permanent ‘I’ in matter or essence’s evolution, neither is there a non-moving static ‘I’.  A particular ‘I’ of a certain qualitative form must perish in death, the newborn ‘I’ can never be equal to the old ‘I’.  This ‘I’ is essence or consciousness and the progress of ‘I’ reflects the progress of conscious motion.  There is no such thing as an independently moving ‘I’ which is not associated with matter, not resolvable to lower motion.

43   The dialectics of the psyche matter in the universe is a great step in the unlocking of limitation in the progress of sciences and to the understanding of the real world.  Here the dialectics of the highest motion of matter, that of consciousness, is linked-up with the dialectics of matter of the natural science of the nineteenth century.  Thus the dialectics of the universe, of nature is has reached a point whereby a qualitative new model of the universe can be unfolded.  This by no means is the end.  It is only true with respect to man’s brain …… there are still laws to be discovered.

44   According to Gurdjieff, soul-substance is made up of cosmic material bodies with psychic properties that has been accumulated and processed only through conscious labor and intentional suffering and not just “natural” or effortless happening within an individual.

The 4 bodies in man are:

1.    The ordinary physical body

2.    The other three bodies were composed of finer and finer materials, each permeating the other in the way in which he had previously described the finer hydrogens as pervading the courser one.

There is no such thing as independently existing psyche bodies.  The psyche is not a “mass” body.  It consists of “mass-less” form.

The unity of all the matter and antimatter, requires a third “force” (law of three) called psyche, which neutralizes the matter-antimatter conflict.  This law of unity of three cannot be separated and has never been separated.  It prevails throughout the universe.

The law of the transformation of quantity into quality and vice-versa, which states that qualitative change can only occur by the quantitative addition or quantitative subtraction of matter or motion (so-called energy).  Thus the psyche is subtracted from itself to be added to a corresponding alteration of the matter (including the antimatter).  This law prevails throughout the universe, since the universe is a self-creating entity.

As the psyche, continues to be subtracted, the universe becomes more and more dead, as creation of forms of matter has developed to a definite level.  That is to say, the structure becomes more like “dead bones.”  The creativity is slowed down and nothing will be living.   But this is not possible.  Where various regions become dead, other regions becomes living and vice-versa.

In creative motion, the law of unity of three holds true with the psyche playing a leading role.  When dead structure prevails, the law of unity of three (factors) explains its motion and the law of unity of two explains the state.  All “living” regions, including all animates, are subjected to the law of three.  This is the fundamental law of internal creative motion ‑ the essence is the psyche.  The form, outward shape of matter and the content structure exist from the third force that creates changes them.  And this third force is the psyche.  For the Universe, it is:

The Great Common Cosmic Ansanbaluiazar, the Universe Seed

When the psyche is subtracted as loss of vis viva (motion), the content and the form remains.  Here it is dead matter, one with only two opposites.  The whole can exhibit external contradiction with other material objects, while the interior contradiction of its own elements although external relatively, is subjected to the law of two and the law of three.  Rest is due to the operation of the law of two motions from the law of three.  Here this third factor is not the psyche but an attribute of external contradiction.  A book on the table is subjected to law of two, is at rest.  If a third body is evoke to any one of the two, the will be no rest; there will be so-called motion.  Surely this third is not psyche, it is a non-psyche external contradiction.

Material situation subjected by the law of two and three, whose rest or mere motion is always subjected to time.  The totality may be subjected to the principle of eternity or the forever present principle.

The universe has interior psyche that explains its self-creating ability, but it may “die”, that is, totally absorbed by a something new (like production and reproduction of human life).  The psychic ability also disappears from the universe and is reborn in this same process.  All that is old is “eaten up” to form the new.  The psychic-less laws of three and seven exist at lower levels but as integrated with the upper creative motion.

45   Sensory deprivation of the objective world is a deprivation of sense impression, of objective foods, so that the brain has to rely on imaginary reified projected image as an alternative food, and this creates the possibility of “idealism”.  The idealists who imprison themselves in a little room, is depriving themselves off objective foods.  The new idealism would objectively investigate the psyche by introspection.

46   That which has the capacity to become an embodiment of a material being by way of “taking in” is called eating.  That which is placed side-by-side to the material being is not eating.  The thing eaten is called food and the food needs not lose its psychic potentials, but is also capable of eating.  Thus, according to Ouspensky, sense impression is also food, besides air and ordinary food.

47   One thing very significant of the Gurdjieff-Ouspensky school, is that concerning the science of the interconnectedness of matters at the highest level of motion of matter, called the psyche (mind or soul, etc.) and how it regulates or is reciprocally being regulated by the lower motions (of matter).  This science is to be extended to the whole universe, the interconnection of all the highest levels of motion of matter ‑ connected or as yet unconnected ‑ which is very necessary or else the creative properties of the universe may not be understood at all.  By the motion of the psyche is meant not just the ability of conscious motion to undergo higher spiritual changes in man or the organic world below man, but of the whole universe as a conscious entity.  Certainly man’s conscious motion cannot be considered as the highest motion.  Each material being has its own levels of psyche and uses certain types of hydrogens, and one must not be deceived into believing that a psyche must be present only in material beings that look like us (men), and not on the Earth as a whole or our solar system, or the galaxy or the Universe.  The levels of motion of matter are connected trialectically, in a hierarchy from the mechanical level to the highest conscious level.  The consciousness is mutable, transformable and perishable for each material being but for the Universe, it is indestructible – it is the quintessence of the Universe, whose highest motion renders necessary the creativity of the Universe and ensures that it takes typical and necessary forms with definite content at different times.  All the lower motions are dragged into the creative motion of the borderless universe being.  The highest motion once attained can never lower its psyche influence but pulls and drags along all previous positive lower levels of motion to form the total movements.

The lower level psyche cannot possibly comprehend the higher level psyche, just like a plant can never understand human nor is it possible for metals to become aware of a plant.  But the higher psyche motion is able to understand the lower in general and in principle.  However, the lower level could sense something higher and nothing beyond that.

There is thus the science of cosmological capacity to comprehend things.

48   The discovery of the rays of creation as a material reality, which plays a dominant role in determining the laws motion of cosmic concentrations and their natural habits in their universal habit is a great achievement to understanding a universe operated by life forces.  There is no beginning and no ending of matter itself.  It is an eternal abstract being equivalent to God or energy.  On the other hand, the universe and its infinite cosmic concentration beings are not eternal and thus it implies there is a beginning and an ending, and a life span for each form.

Protein is the nodal line between the animate and the inanimate nature of the material being.  Virus is an organic life in the animate domain.  We worried about these fine beings because they could easily get into our system and destroy us one day.  We worry also the cosmic particles that strike us and transform the nucleus in our productive cells.

49   Each level of being has definite physical properties – sensibly perceptible by our sensuous.  The higher being is able to perceive the lower.  But this does not mean that man can perceive the dog and the dog cannot perceive the man.  This will be untrue.  The octave discontinuities are too little, and the separation of the material beings is not great enough.  But when the evolutionary separation is farther apart this distinction is likely to be true.

50   Matter in its perpetual motion, which is responsible for the so-called dialectics of nature prevails throughout the whole universe.  Consciousness as such is the essence of matter, or is matter whose internal perpetual motion is responsible for the creative revelation of transformation of forms of matter from one into another.  All the laws of the dialectics are valid in these movements

1.    The law of the interpenetration of opposites

2.    The law of the transformation of quantitative changes into qualitative changes and vice-versa

3.    The law of negation of negation

All these laws of dialectics are characteristics of self-motion – and today it is accepted that there is a relation of essence (of life or conscious mode of motion or reflection) to the physical wherein the former is actively acting on the lower and the lower being “forced” to take on a higher material forms through the action of the essence energy or motion of the highest.

The highest material essence in its own self is self-creative and self-positing in awareness.  These are opposites and the so-called relationship of the higher to the lower is only a reflection of the interpenetration of the two contrary movements.  The descending octave ends in the brute mechanism of physical matter – lifeless matter and the ascending octave ends in the intelligent Absolute of the highest essence.  Such a discovery is a great establishment of the truth of the neglected (Neglected by the west) and forgotten dialectics.  The relationship of the highest motion (awareness) and of the lowest motion (brute mechanical motion of dead objects), once established, would be a major feat to the expansion of Trioctave Materialism.  Dialectics is the appropriate word for such a relatedness.

            “In his ‘Commentaries’, he (Dr. Maurice Nicoll) wrote:

"A god that is interested in mankind!  But “yesterday” Gurdjieff-Ouspensky just warned us that the earth is more and more to resemble the sun, the moon the earth.  And as a sun, do man still remain as he is?"

51   How does essence originate from matter and how does matter originates from essence?  By “way” of the ascending and descending octaves?  What is personality or appearance?  Is it the descended pole of the essence?  Every material being has an essence but at various levels.

52   The discontinuity of material beings is a result of separation of essences at various levels or at the same level.  It is marked by the coming-to-be or a change of contradictions, from internal contradictions to external contradictions.  When contradiction becomes external, there is relatedness amongst the material beings, of the various species of material beings, and therefore the unity of the discrete is preserved.

Whether we are dealing with numbers or material bodies, this is still valid.

53   The so-called source of will cannot be idea-products or images or activities of the physical body.  It is external to them.  Will is not consciousness but consciousness has sublated into will and will into idea-products, images and physical activities.  Will has no physical properties; it is a conscious intentional directive force which directs all human inner and outer actions.  Will is material in the sense of different materiality but not physical.  For physical itself is just the material part of the sublated will.

54   It was only in a higher state of consciousness that it was possible for a man to see himself and the things around him as they really were, and not merely as he imagined them to be.  ……………………………………………..

Ouspensky pointed out that the lower the level of our consciousness, the blinder and more mechanical became all our actions, and the more subjective we were in our outlook.”  (Kenneth Walker, A Study of Gurdjieff Teaching)

55   Let us say we are all snails and snails are now vigorously trying to conceive the universe as we, physicists and cosmonauts, are doing now.  We start with a one-dimensional space and we can hardly know any idea of time.  What kind of universe can the snails reflect?  How can the snails know the Universe?

But we are ordinary men and we can reflect the one-dimensional time separated independently of the first 3 dimensions of space.  Then later we sense that time is space like as with Minkowski.  And the possibility of more “appearances” becoming possible.  What happen if we become or evolve into higher beings and the universe is exhibited in a changed manner?  Is that possible?  If this happens, we would be able to reflect a three-dimensional time.

56   Take for instance when we consider the transmission of being psyche hydrogen from the parents to their off-springs.  In the course of begetting the child by his parent, some of the various fine hydrogens together with their physical genetic blueprint must have transmitted and grown into the descendent being.

57   Two points which always interest me about cosmic consciousness, and they are:

1.    The possibility of existence of “nuclei” of conscious concentrations in the various regions of the universe.

2.    The possibility of interconnection of these “nuclei” amongst themselves.  If this can be verified, it may help to explain the conscious creativity of the Universe.  The universe ‑ as a conscious self-creating being.

58   Dialectics is a name we give to the most general laws governing all and everything.  Other names include trialectics and trioctaves.  They are not equivalent philosophical views.  The first is dualistic or yin-yang in motion into the neutralizing factor with the acknowledgement of discontinuities, the second is trialectical motion with the acknowledgement of discontinuities as octaves and the last embraces all.

To accuse dialectics as “determinate domain” ‑ is solely the shortsightedness of the accuser.  If Marx’s idea is found to be defective, you have actually reaffirmed it and why?  Because it means you are conceiving changes, motion development ‑ the very thing required by dialectics.

59   People are wondering whether the dialectical materialists can apply their “principles” to Yoga.  We have to bear in mind that the dialectics of the inner forces of body    the appearance of the 7 centers is precisely the very thing which once discovered only reaffirms the dialectics of the inner forces of man, which claims that opposites are neutralized again and again each time creating qualitative discontinuities.  However, the only missing point is that the law of octave is not directly used in the interpretation of this discontinuity phenomenon.

The philosophy of Gurdjieff-Ouspensky when applied to the study of man reaffirms the dialectics of the inner forces of man, when applied to the universe reaffirms the dialectics of the inner forces of the universe.  Under Gurdjieff-Ouspensky’s system, the traditional religion will come to an end.

The levels of being for man and for the universe must be conceived as the dialectical or even more than the dialectical movement of the inner forces.

60   First we study the dialectical content of our existence; and even this we are unable to do it.  Using the dialectical materialist’s method we achieve results, but rather we report the nature.  It is only after this that self-consciousness, of matter by matter is possible.  Stop thinking, stop talking, stop picturing, stop … etc.  If you can attain this, you are a harmonious being.  But is that the end.

Each material being performs its own inner struggle to become conscious of its own self.  Man is matter, which by its own inner struggle becomes conscious of its own self.  A stone may take billions of years to become man, viz. to be organic and to be man finally.  A stone cannot become conscious of its own self can never “hope” to be so.  Its psyche level is too far from that of man.

61   One must bear in mind that it is the invisible world which is knowing the visible world and also the invisible world itself.  It is my ‘I’ which is knowing everything.

The universe may be looked upon as the unity of two seemingly contradictory worlds, the psyche and the material.  The result is development and creativity.

62   The four kinds of motion (that of Ouspensky’s), viz. (a) slow invisible motion  (b) visible motion  (c) quick motion when a point becomes a line and (d) very quick invisible motion, are connected dialectically.  The slowest motion, that of the moving hour-hand of a clock, and the quickest motion, that of light or a flying bullet seems to be motionless.

Motion is associated with material entities including the fine hydrogens of consciousness.  The four kinds of motion are transformable.

Conscious motion is very fast but as such travels “zero” distance.  One can picture the sun, the moon, etc., in a matter of seconds at the same spot without involvement of spatial distance.  Conscious motion is a measure of conscious kinds per second.  Spatial distance must be abandoned.  Consciousness is motion in 3-dimensional time.  When consciousness transforms into lower motion of the mechanically moving body, time and space becomes applicable.

The prisoner can always think freely, think of all kinds of things, exist in 3-dimensional time and be mentally advanced, even in a small 3-dimensional cube of the prison.

63   The birth of a material being is the beginning of time for that being.  Its death is the end of its time.  It conceives time during its existence, as such to be able to perceive many shades of time – zigzag times.  Time and space of material beings are intermingled.

64   Consciousness, the activities of very fine hydrogens, is time-like, just like the time-like property of photons and electrons.  To speak of space for consciousness is absurd, although it is still possible to speak of the very very small space of the time-like activities.  However, transmission is the only distance.

Conscious hydrogens is materiality of the highest order.

How does the law of octave work in this time-like motion of fine hydrogens, which play the role consciousness?  The answer is the hydrogen index hat would show the octave structure.

65   “Life in itself is time for man.”  (P.D Ouspensky, A New Model of the Universe, p. 476)

The self-creating process of the Universe consists of slow evolutions and quick leaps.

Considering time as one-dimensional, there is in fact no re-occurrence of the same thing even though they may “seem” to be the same.  If there should be repetition of the absolutely same thing then there will be no similarity in time.  Whether this time is a spiral or a straight line it does not affect the matter.

The caterpillar begets the egg, the butterfly begets the caterpillar but what begets the butterfly?  Death or egg?  But what is death?  What is the form, appearance of death?  A material form, incapable of interior evolution and capable only of disintegration.  It disappears and becomes the active component of another being as soon as it is eaten up.  Then it becomes the embodiment of other beings and so on and so forth.

66   When nature’s own process reaches a level where its own psyche is able to “see” lines of creation of the psyche in the universe, it will be a matter of time that it, by its own, will be able to “see” that there is psyche in the ray of creation.  As it “shines” on the earth, the material beings there would become more and more conscious because of the fine hydrogens; the moon is more dead than alive because it has not received enough of the hydrogens. The so-called essence or psyche of the living things on earth reflects the interconnection of the psyche of the earth, which is fundamentally part of the essence of the whole “organic” material universe.

The gaining of very fine and rich hydrogens from the rays of creation by cosmic concentrations is responsible for the small essence present in that material being but as such this essence, if it gains more of such fine hydrogens, may ultimately become creative and a determining aspect of the more dead portion of itself.  This leads to interior-creativity in the material beings – the life of this material being, the formation of organism.  Diversification of the material beings, of the species is a result of the change in the essence of the fine hydrogens.  The outcome is he formation of species such as of man, lower animals, plants, amoeba, etc.

When we speak of “astral bodies”, we mean the essence, the materiality at this level as such.  Function is not essence; function is a perceptible creativity usually associated with definite kinds of organs and is a result of the influence of the essence.  The essence is fundamentally material, but with the materiality at the highest level so far known.

67   According to the psychological principles as applied to the study of sounds, we must come to the conclusion of the following conceptions on sounds:

1.    The unity of all sounds, as comprehensible by way of hearing.

2.    The inter-transformation of forms of sound from one into the other, so that what we really hear is an organization of sound-forms.  Sound-forms sublate from one into the other.

3.    We cannot hear frequencies of sound vibrations, but we really hear the vibrations of forms of sound.

4.    The psychological method reveal that sound can be divided into

      (i)    Low frequency inaudible sound

      (ii)   Audible sound

      (iii)  High frequency inaudible sound

Sound is known to us, just like any other perception, only when material reflection has reached a certain level of its own development.

Randomness of vibration of sound forms gives rise to the so-called noises.  Random noise is also music in its own way.  According to the probability theory, it is recognized that there is regularity of random phenomena, so there is regularity in noise vibrations, i.e. the various kinds of musical noises.

Every matter has the capability to produce sounds although we can never hear all of them.  Sound appears to us as matterless, not visible or touchable or taste-able.  But it is possible to infer that sound can be produced by way of vision, touch, smell and taste by transformation.

The continuous alteration of forms of sound gives us the idea of sound motion, of motion of forms of sounds or rather of the emergence and ceasing to be of the movement of sounds.

Here, let us put aside the fact that sound is a result of the vibration of matter or particles of matter as a motion distinct from the motion of phenomenal sounds.  Sound appears to us as changing qualitative forms per second.  It seems to us as having motion in time.

Because one has relied too much on sight one may neglect the nature of sound.  Some forms of qualitative sound can re-occur but as such have differences in time.

The qualitative forms of sound have a relatively short life span as compared to that of the life span of qualitative material being, which is known to us by way of sight and touch.  But sound is absolutely not destructible, known to us as the necessary existential form of matter in collision and is known to us by our sound reception of it.

Some forms of qualitative sound can re-occur but as such have differences in time.

Music and vision can kill a person means that the “food” taken in is too toxic that it disrupts the harmony of the body.  Glaring light destroys the vision and noise deafens the victims.

68   Surely we have recognized that the achievement in our time is greater superior than that of the Old World.  The technology of our time is greater than that of the sphinx and the pyramids of Egypt.  Only the mystic property is absent from the modern piece.  As to technology, never!

Our ancestor is able to feel the mystery of the Universe just as the thinkers of our epoch can experience them.  The evolution of the mind is characterized by oscillating forward and backward from period to period in history.  There may be an upheaval or enhancement of the mind known to us as a period of great enlightenment which soon gives way to decline and mystical degeneration.  The octave of the wonders of the Egyptian pyramids and sphinx suddenly, inexplicable comes to a stop.  These creators are ancient “scientists” specializing in works relating to the phenomena of mysticism, death (tomb theory and practice), astronomy and mathematics.  All the great civilizations the Chinese civilization, the Indus, the Babylonian, the Greek, the Tibetans and the Romans possess such gravity-center of All & Everything.  We must never forget that our current civilization with superior land, marine and avian machines is the great civilization hitherto.  Belief it or not, it is all up to you.  Our knowledge on psychology from the groups that pioneer this great civilization is not lower than the earlier ones.

69   Our ray of creation originates from our sun.  In what way does psychic motion traverse in space?  As for man by ‘will-of-making-the-physical’ moves, as for the Universe, along he rays of creation.  Does psyche detach itself from the lower motions?  No.  Psyche prevails everywhere in the Universe at various levels.  In the moon, the psyche = zero for the time being.

Levels of the psyche are to be found in all material beings prevailing throughout the universe.  Man is only a specific case reflecting a certain level of psyche in the motion of psyche.

Psychic motion is not the motion of photons at the velocity of light, not the electromagnetic motion.  It is the next higher order of materiality, which we called psychic motion.  Psychic motion is motion beyond light, beyond the motion of elementary particles.  It is a form of energy in motion.  The continuous subtraction of psyche explains the death of every seed of creative matter.   But from where comes new psychic motion?  Surely, there is a gaining of psychic energy in the lower being by the subtraction psyche from the higher being.  Psyche lost here is gained elsewhere.

Does the world come as a result of motion of matter minus-ing the motion of psyche, that is, through the blind movements of the elementary particles?  Or must we accept the fact that the psyche is a higher materiality, which plays a prominent role in the creative movement of the world?

For man, we got it from the impression food, air and the ordinary food, if there may be others.  But the physical body must be inherited from our ancestors.  Forces in seeds cannot be creative without the interaction of the opposite forces which can become active in sexual union.  In this conception, an enormous amount of energy must have been generated to evoke the creative embryonic movement, to guide the genic action.  However, this could only be instinctive consciousness known in the blueprint of the nuclei in our cell.  It is different from our mental and emotional consciousness, which are run by fuels from the higher motions in the universe ‑ light, heat, sound and the elementary cosmic particles coming from all the rays of creation in the body of the universe.

When our awareness improves, it is most probably that some of the lower hydrogens must have been refined so that they can in conscious function.  There is thus a gain of psychic motion, and a loss of the lower motions.

We speak of a matter’s motion at psychic level or psychic motion as a highest materiality of lower matter – we mean also the unquestionable acceptance of psychic motion as a very important dialectical stage of the general motion of matter.  The psyche does not stick with each type of material thing.  The psychic motion is an “angry” mode of creative change which is present in anything that undergoes internal development, and is responsible for creating the various levels and types of material being such as the plants, the animals, the moons, the earths, the suns, the stars, the galaxies and the universe.  The psychic motion not only “disappears” in the course of its activation of genic creation of beings, and leaves a dead structure of lower motion in the end, but also under definite conditions continuously gains psychic motion from somewhere and therefore appears not to be disappearing at all.

The cells of the various organic beings in the organic world possess different psyches.  These essence psyches determine the functional behaviors of the social cells in their embryonic creation of the organic beings.

But what creates the cell itself?  There is interior technology of the cell itself there is interior creativity.  The genic actions are “responsible” for it – i.e. chemistry of genes (DNA).  Or the psyche is behind the creativity, and is unable to escape from it but is dragged into the general movement?

In Engels’ dialectics, consciousness (specific only for man, it is specified) is placed at the highest position whereby the lower can go to the higher.  In the Gurdjieff-Ouspensky system, consciousness remains to be the highest but is constantly “activating” the lower.  The ascending and descending octave movements (according to the Gurdjieff-Ouspensky system) are prevalent everywhere in the Universe.  When matter is ascending, it acquires more psyche and becomes more conscious, and as a result it will appear as if there is an evolution of the matter from the lower to the higher, that the mind sharpens.  When descending, psyche appears to be subtracted from the material being making it less lively.

            The earth as whole is quite lively, but not the liveliest.

70   The psyche prevails through the whole Universe.  The psyche consists in consciousness and reflections.  The inner most part of the reflection is consciousness.  The motion of consciousness improves the reflecting capacity – conscious states is one of the many aspects of nature, but its subtlest revelation is its eternal presence in the universe.  Every matter that has the capacity to perform internal changes, although not visible to our eyes, has a psyche.

71   Awareness inherent in the material beings of the universe prevails throughout the whole universe.  Each complete being reflects the level of conscious motion, i.e. qualitative level of the general “evolution” of the universe.  When psyche is not found in a region of the universe, the region would be absolutely dead matter.  The life, the consciousness and the psyche did do not come.   But when did the ABSOLUTE evolve into being.  We must expect a moving self-creating ABSOLUTE which itself is evolving still higher and higher.

A small ant on the palm of a man may not be able to see why there is motion of the palm.  A cell, too, may not know whether it moves or not.  What the human being on earth can see regarding the various perceptible changes of nature is a mystery.  To explain this in terms of attraction and repulsion, action and reaction, gravitation, mechanical motion, and even assigned energy to such changes, random mechanical motion of energized atoms or elementary particles, etc., is like the small ant that only observes motion in the manner of the positivist.  Conscious will is not seen, that is, the will in conscious motion that is responsible for the motion is not seen.  This is seeing the parts but not the whole.  We should in fact recognize the will from the ABSOLUTE, but this absolute is nothing but levels of conscious materiality which by way of motion, plays a role in the creativity of the universe organism.  This absolute may be called God, and this God is inseparable from materiality ‑ and is an entirely different thing when compared with the God of religion.

The study of universal conscious motion, universal rays of creation is the last and not too easy branch of science which will put to shame and even supersede all the previous understanding of the universe.

72   The application of the basic laws of dialectics with respect to material reflection in man who is observing, at that “instant”, notwithstanding the otherness of a world if he is a caterpillar, a borderless world revealed as the visible material bodies of various kinds.  This visible world is the limit of a qualitative world, which is known only to the noumenal.  Applying the discontinuity principle to this visible world, the cosmic concentrations form a qualitative group.  Then a cosmic concentration consists of solids, liquids and gases.  In each, one finds the molecular world which ordinary man is unable to reflect it.  This discontinuity is subjected to quite different laws of motion.  Further discontinuity leads to the world of atoms and ions.  Finally, we come to the world of elementary particles.  The chemistry of these particles, nuclear physics and radiation finally discontinues into the last leap of motion, psychic motion.

These six major dialectical qualitative levels of materiality constitute the whole order of the universe.  Each level is inside one another, and they are maintaining one another reciprocally and destroy one another reciprocally.

Inside the visible are the molecules whose motion causes the changes in the visible.  Inside the molecules are the atoms, which motion is chemical, inside the atoms are the elementary particles whose motion is quantum mechanics or radiation mechanics.

And beyond this world is the psyche, which is to become aware of the world itself by reflection.  The alchemistry of the psyche is not its own alchemistry but a chemistry of matter from a lower materiality, of hydrogen grade H.  The visible world known through perception depends on the existence of these fine hydrogens, the psyche as conscious motion provides the forces of motion by way of the fine hydrogens, electricity and lower mechanical activities to provide the conditions of change perception through such beings as the plants and the animals, etc.

“Deciphering” of the genetic code to produce species of organic beings; “deciphering” the essence to obtain the forms, these are what we need to decipher about genetic philosophy.  But the gene (DNA molecules) is not equivalent o the essence of life; it is partially responsible for creative organic technology.  The gene is a blueprint of the organic species.  Its structure originates from the psychic laws.  The psyche is creative energy.  The essence cannot be extracted free from appearance, but as such the unity of the essence and its own appearance together can be extracted.

The essence changes, the appearance must change correspondingly slow or fast.  Essence is not content nor is it form.  The essence begins its work through changing of the content (of gene) and the content alters the form.  The essence is psychic motion at various levels, which determine all kinds of appearance in the Universe.  The Universal Essence is graded; the Universal psychic motion is graded.

The essence and its appearance have an affinity to isolation, to externalization an otherness of itself – this creates material beings of all kinds.

The higher essence works on the lower essence by external contradiction of the appearance.  The essence is the highest order of materiality, the appearance the lower order.  The essence can be graded in the universe; the appearance too can be graded but always in conjunction with definite levels of the conscious-essence motion.

73   The great universal essence, common cosmic ansanbaluiazar, materializes and lowers itself as matter and creating the world of material beings that soon traps it.  These very inertia material beings soon imprison the diverse essences causing them to be independent self-functioning psychic system.

74   The “endpoint” of vibration science or the science dealing with vibration of electromagnetic waves does not end only at this point.  The last final qualitative form must be thought – which is a negation of the lower vibration at a next higher stage and must possess properties of a different kind, consciousness, reflections, etc. and the “refinement of vibration” can be carried still further.  The law of octave for the psyche vibration reflects the vibration properties of thought.  The universal laws of octave that govern the motion of consciousness throughout the whole universe must have various orders of vibration.  The science of the psyche is the science of what we called “essence”.

It is necessary to conduct a study of vibration science, electromagnetic wave, ordinary waves of sounds, of sea-waves, music, etc.  The aim is to ascertain the more likely “kinds” of vibration that operate for thought and conscious motion.

75   All that are perceptible by us, to wit, the perception of time, three-dimensional space, thoughts, feelings and everything could only constitute a model of the universe which continuously requires correct from time to time.

76   A crab is a plane being, a two-dimensional being.  To the reflection of a crab, the front is always a wall, i.e. a two-dimensional plane, impenetrable as it appears to the crab.  The crab “cannot” move forward or backward, for two reasons i) the structure of its legs is not suitable for his movement  ii) the planar perception phenomenon.  For the later, there is no third axis in its experience, no forward and backward perpendicular line to move and only side roads, left and right.  Even if it mechanically and accidentally really moves forward or backward, new walls will be seem which is impenetrable for it.  Hence, the planar motion of the crab may be explained in this manner.

77   Material being at each level of existence has its own concept of the universe; and this is important, between men themselves the conception of the universe can be as far as “the distance of one star from another.”  Perception of the universe is more or less similar amongst material beings at the same level of being.

78   The religious system of knowledge which is founded on the existence of God (theism) or intelligence or Absolute with His Will-of-the-Absolute is quite unaware of the fact that they are always the unknown X and Y.

Speaking therefore in Ouspensky’s manner, as my rascal brain is like that always, I should warn you this point.  It is perfectly clear to everyone that it is impossible to accept an unknown whether it be intelligence or God, i.e. X or Y.

Now as agreeing with Ouspensky concerning matter and motion, X and Y, it is also impossible to known them.

All religious systems will begin with that unknown called God, which proceeds to create through intelligence that is X becomes Y.  Now, two great systems of knowledge emerge from this (1) idealism at all levels (2) materialism at all levels.  There is a tendency for the second to become more useful and powerful over the first.  The second will not perish, the first have to be explained by other means, and none of these systems can be accepted without looking at both of them from a higher dimension.

This desperate situation, under Gurdjieff-Ouspensky’s system, of the unknown X (for Absolute) and x (for matter), which at first seems to abolish each other, become unified by the application of the laws of three and seven, by the use of the ray of life ‑ do, si, la, so, fa, mi, re, do ‑ where two vibration octaves are prominent (1) the descending vibration (2) the ascending vibration.  X (for Absolute) is considered God, highly dense vibration of “something” and as it descends becomes x (for matter), whose vibration is less dense, and more material in nature.

Now the question is what is that “something – and according to Gurdjieff-Ouspensky’s system it is “higher matters” – they have chosen that.  Both of them may have “monism” in mind.

79   The Eternal Now here means the reflection of matter by matter is at work – the sudden ‘seeing’ of matter of itself.  But we must bear in mind that lower matter does not generally ‘see’ as we ‘see’ – the reflection, is it equivalent or similar and most generally will not.

80   Our basic question is whether the psyche is the other side of the elementary particles that, on “nuclear” reaction to give the various species of atom, leads to the complex dimension of sensation or reflection or the psyche itself is not present in the elementary particles, in the atoms and in the molecules but are mirror reflections of life and consciousness.

The universe as one united organism will demand conscious motion as one very important reality of itself.  Conscious motion cannot do without matter and matter cannot do without conscious motion.

81   The highest level of motion, taking the specific in human consciousness, cannot and should not be treated independently from the lower motions.  The “destruction” of the organs of consciousness kills the higher consciousness as well as the lower conscious motion.  Pure, undifferentiated consciousness, a consciousness which remains unaffected, even when the body has been reduced to ashes and the mind has completely disappeared, is not at all possible.  The psyche hydrogens and the related operation system are not available to function.  If assumed, it implies the non-transformability of the psychic specifics, their immortal nature.  But as soon as the psyche evokes the motion of the psychical body, there occurs a simultaneous change of the psyche as well as the physical body.  The law of conservation of energy must be true even to the psyche for the psyche is but forms of the manifestation of what we called ‘energy’.  The psyche is only the highest form of this motion capable of “forcing by means of conscious will” the line of motion of the motion of matter.

82   The nervous system takes in “food” directly and purifies it into finer and finer matters.  The finer the matter, the more conscious is the being.

83   The disharmonious movement of the psyche, of the “incongruity” of bodily functions, transforms the “flesh” into a period of drowsiness, sleepiness, etc.  The general movement as a whole then experiences a shock (a mechanical shock) which immediately wakes up the being, vivifies his consciousness and transforms him into a lively being once more.  In such a situation of “self-disharmony” it is always advisable that the being should “rest” physically and perform active or rhythmic inner struggle.  For a more serious disharmony of the psyche, not one but two or three or even more mechanical shocks are required.

This phenomenon of mechanical shocks I have experienced a number of times.

Should there be no light of such a mechanical shock, the death of the being is at hand.  The will to survive, the inner struggle of the body, the need to fight against being asleep – and at the same time to allow periodic sleep (closing down of bodily communication) is the criteria of our inner emancipation of self.

84   On the one hand, we must try to acquire as many types of psyche as possible, try to make our psyche posit as a religious man, a scientist or an amateur and to unite the various species of the human psyche into an integrated whole.  But on the other hand, we must be able to discover the definite laws of this or that essence and to be able to escape from one psychic soul to another.  This is dialectical, i.e. moving.  We must also pay close attention to our own present essence, which I believe is in a very bad state.  You may be a very narrow-minded being.  Watch out!

The human psyche always appears in the long run, that is, becomes something perceptible not only as the materialization but also as the active person in action.  Essence cannot be sensed directly.  Your psyche will not be in the exact manner throughout your life.  The psyche can be looked upon as consisting of essence and personality which must materialized and become perceptible by all.  Different kind of human practical activity reflects the various kinds of psyche that are predominant.

The essence cannot easily change.  It is the basic necessities of life ‑ breathing, eating, the physical body and psyche.  The essence of personality is different from the essence of essence.  The essence of personality is more mobile than the essence of essence.  The essence of personality is commonly known as types ‑ greedy type, cruel type, insane type, childish type, mechanical type or playful type.  The religious type, communist type, etc. all these are also determined by basic essences of personality existence.

Let me call them the primary essence and the secondary essence. The primary essence is essential; the secondary essence is the essence of acquired personality.  All these essences must appear.

Primary essence is the basic aspect of life without which the death of the seed is inevitable.  Secondary essence is the more prominent acquired “habit” due basically to the function of the brain in ordinary mentation, and it plays a major role for the types of personality and chief feature.

The psychic revolutionaries clear up the clots of the soul.

85   However, psyche hydrogen is proton, neutron and electron at its simplest but both with mass except psyche which has no mass.  But psyche avails hydrogen with mass through some special psychic particles or particles group or star psychic particles which would bear the name Higgs Boson and which would give mass to their friends – protons, neutrons, and electrons.  Higgs Boson particles are postulated particles by the revered scientist Peter Ware Higgs.  Psychic particles (in the psychon family) is intelligent particles without mass, all good amount and types are to be found in the 7 psychic centers of man and even other biological beings as well as planetary beings which contains life force.  The particles exist and a still operative.  Higgs boson particles is either themselves intelligent or “starred” or an intermediary particles giving mass to other non-mass particles to produce the new types of particles with masses, and which we have called proton, neutron, electron, etc.  There are more than 200 subatomic particles some already are intelligent psychic particles.  There are yet more of such intelligent particles most without masses but some might have masses.  To name a few, some of the discovered are from the Leptons families, the Quarks families and the family of force particles such as gluon, photon, boson and graviton.  The first two families are matter particles with the Quarks remaining mostly as cosmic radiation particles coming from the Big Bang source to our Ray of Creation to Earth.  All the particles belong to the cosmic octave with the force particles and the Quarks created after the Big Bang being issued to all the corners of the Great External-less Cosmic Beings for the purpose of reciprocal maintenance of the Great Trogoautoegocratic Being.  The only thing strange and deserves serious attention is that the biological beings of the biocosmic octave and the technocosmic beings of the technocosmic octave assisted by the sociocosmic beings are both creating organs and factory for harvesting and processing these particles of intelligence respectively.

 

 

 

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