Every man on this planet is taking his initiation in love. "A new commandment I give unto you, that ye love one another." Ouspensky states, in "Tertium Organum," that "love is a cosmic phenomenon," and opens to man the fourth dimensional world, "The World of the Wondrous."Real love is selfless and free from fear. It pours itself out upon the object of its affection, without demanding any return. Its joy is in the joy of giving. Love is God in manifestation, and the strongest magnetic force in the universe. Pure, unselfish love draws to itself its own; it does not need to seek or demand. Scarcely anyone has the faintest conception of real love. Man is selfish, tyrannical or fearful in his affections, thereby losing the thing he loves. Jealousy is the worst enemy of love, for the imagination runs riot, seeing the loved one attracted to another, and invariably these fears objectify if they are not neutralized.
For example: A woman came to me in deep distress. The man she loved had left her for other women, and said he never intended to marry her. She was torn with jealousy and resentment and said she hoped he would suffer as he had made her suffer; and added, "How could he leave me when I loved him so much?"
I replied, "You are not loving that man, you are hating him," and added, "You can never receive what you have never given. Give a perfect love and you will receive a perfect love. Perfect yourself on this man. Give him a perfect, unselfish love, demanding nothing in return, do not criticise or condemn, and bless him wherever his is."
She replied, "No, I won't bless him unless I know where he is!" she said.
"Well," I said, "that is not real love."
"When you send out real love, real love will return to you, either from this man or his equivalent, for if this man is not the divine selection, you will not want him. As you are one with God, you are one with the love which belongs to you by divine right."
Several months passed, and matters remained about the same, but she was working conscientiously with herself. I said, "When you are no longer disturbed by his cruelty, he will cease to be cruel, as you are attracting it through your own emotions."
Then I told her of a brotherhood in India, who never said, "Good Morning" to each other. They used these words: "I salute the Divinity in you." They saluted the divinity in every man, and in the wild animals in the jungle, and they were never harmed, for they saw only God in every living thing. I said, "Salute the divinity in this man, and say, 'I see your divine self only. I see you as God see you, perfect, made in His image and likeness.'"
She found she was becoming more poised, and gradually losing her resentment. He was a Captain, and she always called him "The Cap."
One day, she said, suddenly, "God bless the Cap wherever he is."
I replied: "Now that is real love, and when you have become a 'complete circle,' and are no longer disturbed by the situation, you will have his love, or attract its equivalent."
I was moving at this time, and did not have a telephone, so was out of touch with her for a few weeks, when one morning I received a letter saying, "We are married."
At the earliest opportunity, I paid her a call. My first words were, "What happened?"
"Oh," she exclaimed, "a miracle! One day I woke up and all suffering had ceased. I saw him that evening and he asked me to marry him. We were married in about a week, and I have never seen a more devoted man."
There is an old saying: "No man is your enemy, no man is your friend, every man is your teacher."
So one should become impersonal and learn what each man has to teach him, and soon he would learn his lessons and be free.
The woman's lover was teaching her selfless love, which every man, sooner or later, must learn.
Suffering is not necessary for man's development; it is the result of violation of spiritual law, but few people seem able to rouse themselves from their "soul sleep" without it. When people are happy, they usually become selfish, and automatically the law of Karma is set in action. Man often suffers loss through lack of appreciation.
I knew a woman who had a very nice husband, but she said often, "I don't care anything about being married, but that is nothing against my husband. I'm simply not interested in married life."
She had other interests, and scarcely remembered she had a husband. She only thought of him when she saw him. One day her husband told her he was in love with another woman, and left. She came to me in distress and resentment.
I replied, "It is exactly what you spoke the word for. You said you didn't care anything about being married, so the subconscious worked to get you unmarried."
She said, "Oh yes, I see. People get what they want, and then feel very much hurt."
She soon became in perfect harmony with the situation, and knew they were both much happier apart.
When a woman becomes indifferent or critical, and ceases to be an inspiration to her husband, he misses the stimulus of their early relationship and is restless and unhappy.
A man came to me dejected, miserable and poor. His wife was interested in the "Science of Numbers," and had had him read. It seems the report was not very favorable, for he said, "My wife says I'll never amount to anything because I am a two."
I replied, "I don't care what your number is, you are a perfect idea in divine mind, and we will demand the success and prosperity which are already planned for you by that Infinite Intelligence."
Within a few weeks, he had a very fine position, and a year or two later, he achieved a brilliant success as a writer. No man is a success in business unless he loves his work. The picture the artist paints for love (of his art) is his greatest work. The pot-boiler is always something to live down.
No man can attract money if he despises it. Many people are kept in poverty by saying: "Money means nothing to me, and I have a contempt for people who have it."
This is the reason so many artists are poor. Their contempt for money separates them from it.
I remember hearing one artist say of another, "He's no good as an artist, he has money in the bank."
This attitude of mind, of course, separates man from his supply; he must be in harmony with a thing in order to attract it.
Money is God in manifestation, as freedom from want and limitation, but it must be always kept in circulation and put to right uses. Hoarding and saving react with grim vengeance.
This does not mean that man should not have houses and lots, stocks and bonds, for "the barns of the righteous man shall be full." It means man should not hoard even the principal, if an occasion arises, when money is necessary. In letting it go out fearlessly and cheerfully he opens the way for more to come in, for God is man's unfailing and inexhaustible supply.
This is the spiritual attitude towards money and the great Bank of the Universal never fails!
We see an example of hoarding in the film production of "Greed." The woman won five thousand dollars in a lottery, but would not spend it. She hoarded and saved, let her husband suffer and starve, and eventually she scrubbed floors for a living.
She loved the money itself and put it above everything, and one night she was murdered and the money taken from her.
This is an example of where "love of money is the root of all evil." Money in itself, is good and beneficial, but used for destructive purposes, hoarded and saved, or considered more important than love, brings disease and disaster, and the loss of the money itself.
Follow the path of love, and all things are added, for God is love, and God is supply; follow the path of selfishness and greed, and the supply vanishes, or man is separated from it.
For example; I knew the case of a very rich woman, who hoarded her income. She rarely gave anything away, but bought and bought things for herself.
She was very fond of necklaces, and a friend once asked her how many she possessed. She replied, "Sixty-seven." She bought them and put them away, carefully wrapped in tissue paper. Had she used the necklaces it would have been quite legitimate, but she was violating "the law of use." Her closets were filled with clothes she never wore, and jewels which never saw the light.
The woman's arms were gradually becoming paralyzed from holding on to things, and eventually she was considered incapable of looking after her affairs and her wealth was handed over to others to manage.
So man, in ignorance of the law, brings about his own destruction.
All disease, all unhappiness, come from the violation of the law of love. Man's boomerangs of hate, resentment and criticism, come back laden with sickness and sorrow. Love seems almost a lost art, but the man with the knowledge of spiritual law knows it must be regained, for without it, he has "become as sounding brass and tinkling cymbals."
For example: I had a student who came to me, month after month, to clean her consciousness of resentment. After a while, she arrived at the point where she resented only one woman, but that one woman kept her busy. Little by little she became poised and harmonious, and one day, all resentment was wiped out.
She came in radiant, and exclaimed "You can't understand how I feel! The woman said something to me and instead of being furious I was loving and kind, and she apologized and was perfectly lovely to me.
No one can understand the marvelous lightness I feel within!"
Love and good-will are invaluable in business.
For example: A woman came to me, complaining of her employer. She said she was cold and critical and knew she did not want her in the position.
"Well," I replied, "Salute the Divinity in the woman and send her love."
She said "I can't; she's a marble woman."
I answered, "You remember the story of the sculptor who asked for a certain piece of marble. He was asked why he wanted it, and he replied, 'because there is an angel in the marble,' and out it he produced a wonderful work of art."
She said, "Very well, I'll try it." A week later she came back and said, "I did what you told me to, and now the woman is very kind, and took me out in her car."
People are sometimes filled with remorse for having done someone an unkindness, perhaps years ago.
If the wrong cannot be righted, its effect can be neutralized by doing some one a kindness in the present.
"This one thing I do, forgetting those things which are behind and reaching forth unto things where are before."
Sorrow, regret and remorse tear down the cells of the body, and poison the atmosphere of the individual.
A woman said to me in deep sorrow, "Treat me to be happy and joyous, for my sorrow makes me so irritable with members of my faimily that I keep making more Karma."
I was asked to treat a woman who was mourning for her daughter. I denied all belief in loss and separation, and affirmed that God was the woman's joy, love and peace.
The woman gained her poise at once, but sent word by her son, not to treat any longer, because she was "so happy, it wasn't respectable."
So "mortal mind" loves to hang on to its griefs and regrets."
I knew a woman who went about bragging of her troubles, so, of course, she always had something to brag about.
The old idea was if a woman did not worry about her children, she was not a good mother.
Now, we know that mother-fear is responsible for many of the diseases and accidents which come into the lives of children.
For fear pictures vividly the disease or situation feared, and these pictures objectify, if not neutralized.
Happy is the mother who can say sincerely, that she puts her child in God's hands, and knows therefore, that he is divinely protected.
For example: A woman awoke suddenly, in the night, feeling her brother was in great danger. Instead of giving in to her fears, she commenced making statements of Truth, saying, "Man is a perfect idea in Divine Mind, and is always in his right place, therefore, my borther is in his right place, and is divinely protected."
The next day she found that her brother had been in close proximity to an explosion in a mine, but had miraculously escaped.
So man is his brother's keeper (in thought) and every man should know that the thing he loves dwells in "the secret place of the most high, and abides under the shadow of the Almighty."
"There shall no evil befall thee, neither shall any plague come nigh thy dwelling."
"Perfect love casteth out fear. He that feareth is not made perfect in love," and "Love is the fulfilling of the Law."
{TERTIUM ORGANUM
THE THIRD CANON OF THOUGHT
A KEY TO THE ENIGMAS OF THE WORLD}
FOREWORD
Tertium Organum, the first of Ouspensky's major
works, was originally published in 1912 in St.
Petersburg, and a second revised edition appeared
four years later in Petrograd. Nicholas Bessaraboff
brought a copy of the second edition with him
when he emigrated to the United States before
the Russian Revolution of March 1917. The book
was translated into English by Nicholas
Bessaraboff and Claude Bragdon and published
by Bragdon's Manas Press in 1920. At that time
no one in the United States knew whether
Ouspensky had survived the First World War, the Russian
Revolution of March 1917, or the Bolshevik
seizure of power later that year. In fact,Ouspensky
had decided to leave Russia for a neutral country
in 1916, but instead he travelled south to join
Gurdjieff for a while. In 1920 Ouspensky made
his way from Ekaterinodar and Rostov-on-Don
to Odessa and thence to Constantinople, where he
received the news that Tertium Organum had been
translated into English and published in America
by Bessaraboff and Bragdon. On his way back to
Russia from India and Ceylon in the autumn of
1914 after the outbreak of the First World War, his
roundabout route had taken him first to London
where he had made arrangements for the
publication of his books when the war was over.
But six years later when he found that Tertium
Organum had already been translated and
published in the United States, he accepted the
situation and wrote a preface for the second
American edition published by Alfred A. Knopf
lnc. in 1922.
In August 1921 Ouspensky moved to London and
for the next twenty years worked with a number
of his students on the English translations of A
New Model of the Universe, Fragments of an
Unknown Teaching (the working title of In Search
of the Miraculous), Strange Life of Ivan Osokin
and Tertium Organum. The translation of Tertium
Organum was undertaken by Madame E.
Kadloubovsky, from the second Russian edition,
and a substantial part was approved by the author.
In 1947, at the time of his death, the translation
was incomplete but Mme Kadloubovsky decided
to finish it, having already received careful
directions from the author. The new translation
was first lithographed in Cape Town, South
Africa, in an edition of only twenty-one
copies by Fairfax Hall at his private press, the
Stourton Press. Later in 1961, an abridged
version was hand-set -with the help of students
interested in Ouspensky's ideas - in the ten-point
type designed for the press by Eric Gill. Neither
this edition of one hundred copies nor the earlier
edition were offered for sale.
The continued interest in Ouspensky's work was
demonstrated in 1978 by the establishment of the
P. D. Ouspensky Memorial Collection in the
Archives and Manuscripts Department of Yale
University Library, and it was felt that this was
therefore a timely moment to offer the complete
revised translation to the general public.
CONCLUSION
In conclusion I would like to mention the wonderful and mysterious words of the Apocalypse and the apostle Paul's Epistle to the Ephesians which are put as the epigraph to this book. The Apocalyptic Angel swears that THERE SHALL BE TIME NO LONGER. We do not know what the author of the Apocalypse meant, but we do know those STATES OF THE SPIRIT, when time disappears. We know that it is precisely in this, in the change of the time-sense that the beginning of the fourth form of consciousness is expressed, the beginning of the transition to COSMIC CONSCIOUSNESS. This and similar phrases give us a glimpse of the profound philosophical content of the Gospel teaching. And the understanding of the fact that the MYSTERY OF TIME is the FIRST mystery to be revealed, is the first step towards the development of cosmic consciousness by intellectual means. What was the meaning of this Apocalyptic phrase? Did it have the meaning we can attribute to it now - or was it simply an artistic rhetorical figure of speech, a chord accidentally sounded and continuing to sound for us through centuries and millenniums with such wonderfully strong and true tones? - we do not know, and we shall never know. But the words are beautiful. And we can accept them as a symbol of a remote and inaccessible truth. The apostle Paul's words are still more strange, still more striking in their mathematical exactness. (These words were pointed out to me in a book by A. Dobrotoluboff, From the Invisible Book. The author sees in them a direct indication of the 'fourth measurement of space'.) Indeed, what can it mean? That ye, being rooted and grounded in love may be able to comprehend with all saints what is the BREADTH and LENGTH and DEPTH and HEIGHT.' First of all what does the comprehension of breadth and length and depth and height mean? What could it be but the comprehension of space? And we know already that the comprehension of the mysteries of space is the beginning of higher comprehension. The apostle says that those 'rooted and grounded in love' will comprehend with all saints what space is.
The question arises here: why should love give comprehension? That love leads to sanctity is clear. Love as the apostle Paul understands it (Chapter 13 of the First Epistle to the Corinthians) is the highest of all emotions, the synthesis, the merging together of all higher emotions. There can be no doubt that it leads to sanctity. Sanctity is the state of the spirit freed from the duality of man with its eternal disharmony of soul and body. In the language of the apostle Paul sanctity means even a little less than in our present language. He called all members of his church saints. In his language being a saint meant being righteous, moral, religious. We say that this is only the way to sanctity. Sanctity is something different - something attained. But no matter whether we take it in his language or ours, sanctity is a superhuman quality. In the sphere of morality it corresponds to genius in the sphere of intellect. Love is the way to sanctity. But the apostle Paul connects sanctity with KNOWLEDGE. The saints comprehend what is the breadth and length and depth and height; and he says that all - through love - can comprehend this with them. But what are they to comprehend? COMPREHEND SPACE. Because 'breadth and length and depth and height', translated into our language of shorter definitions, means space. And this last is strangest of all. How could the apostle Paul know and think that sanctity gives a new understanding of space? We know that it should give it, but HOW could he know this? None of his contemporaries connected the ideas of comprehension of space with sanctity. And there was as yet no question of 'space' at that time, at least not among the Romans and Greeks. Only now, after Kant and after having had access to the treasure-house of Eastern thought, we understand that it is impossible to pass to a new degree of consciousness without an expansion of the space-sense. But is this what the apostle Paul wanted to say - that strange man, a Roman official, persecutor of early Christianity who became its preacher, philosopher, mystic, a man who 'saw God', a daring reformer and moralist of his time, who fought for the 'spirit' against the 'letter' and who was certainly not responsible for the fact that later he himself was understood not in the 'spirit' but in the 'letter'. What did he want to say? - We do not know. But let us look at these words of the Apocalypse and the Epistles from the point of view of our ordinary 'positivist thinking' which at times graciously consents to admit the 'metaphorical meaning' of mysticism. What shall we see?
WE SHALL SEE NOTHING.
The glimpse of mystery, revealed for a moment, will immediately vanish. It will be nothing but words without any meaning, with nothing in them to attract our weary attention which will flicker over them as it flickers over everything else. Indifferently we will turn the page and indifferently close the book. Yes, an interesting metaphor. But nothing more! And we do not realize that we rob ourselves, deprive our life of all beauty, all mystery, all meaning, and then wonder why we are so bored and disgusted, why we have no wish to live; we do not see that we understand nothing around us; that brute force or deceit and falsification always win, and we have nothing with which to oppose them. THE METHOD IS NO GOOD. In its time 'positivism' came as something refreshing, sober, healthy and progressive, blazing new trails for thought. After the sentimental constructions of naive dualism it certainly was a big step forward. Positivism became a symbol of the progress of thought. But now we see that it inevitably leads to materialism. And in this form it arrests thought. From being revolutionary, persecuted, anarchistic, freethinking, positivism has become the basis of official science. It wears a uniform. Decorations have been bestowed upon it. Universities and academies have been placed at its disposal. It is recognized. It teaches. It rules over thought. But, having attained prosperity and success, positivism put an obstacle to the further development of thought. A Chinese wall of 'positivist' sciences and methods confronts free investigation. Everything rising above this wall is declared to be 'unscientific'. And in this form positivism, which before was a symbol of progress, has become conservative, reactionary. In the realm of thought the existing order has become established, and struggle against it is already declared a crime. With surprising rapidity principles which only yesterday were the highest expression of radicalism in the realm of thought, are becoming props for opportunism in ideas, serve as blind-alleys arresting the progress of thought. Before our very eyes this is happening to the idea of evolution, upon which it is now possible to build anything one wants, and with the help of which one can refute everything. But free thought cannot be confined within any limits. The true motion which lies at the basis of everything is the motion of thought. True energy is the energy of consciousness. And truth itself is motion and can never come to rest, to the end of seeking. EVERYTHING THAT ARRESTS THE MOVEMENT OF THOUGHT IS FALSE. Consequently the real, true progress of thought exists only in the widest possible striving towards knowledge, a striving which does not admit the possibility of resting on any forms of knowledge already found. The meaning of life lies in eternal seeking, and only by seeking shall we ever find new reality.
For example: A woman came to me in deep distress. The man she loved had left her for other women, and said he never intended to marry her. She was torn with jealousy and resentment and said she hoped he would suffer as he had made her suffer; and added, "How could he leave me when I loved him so much?"
I replied, "You are not loving that man, you are hating him," and added, "You can never receive what you have never given. Give a perfect love and you will receive a perfect love. Perfect yourself on this man. Give him a perfect, unselfish love, demanding nothing in return, do not criticise or condemn, and bless him wherever his is."
She replied, "No, I won't bless him unless I know where he is!" she said.
"Well," I said, "that is not real love."
"When you send out real love, real love will return to you, either from this man or his equivalent, for if this man is not the divine selection, you will not want him. As you are one with God, you are one with the love which belongs to you by divine right."
Several months passed, and matters remained about the same, but she was working conscientiously with herself. I said, "When you are no longer disturbed by his cruelty, he will cease to be cruel, as you are attracting it through your own emotions."
Then I told her of a brotherhood in India, who never said, "Good Morning" to each other. They used these words: "I salute the Divinity in you." They saluted the divinity in every man, and in the wild animals in the jungle, and they were never harmed, for they saw only God in every living thing. I said, "Salute the divinity in this man, and say, 'I see your divine self only. I see you as God see you, perfect, made in His image and likeness.'"
She found she was becoming more poised, and gradually losing her resentment. He was a Captain, and she always called him "The Cap."
One day, she said, suddenly, "God bless the Cap wherever he is."
I replied: "Now that is real love, and when you have become a 'complete circle,' and are no longer disturbed by the situation, you will have his love, or attract its equivalent."
I was moving at this time, and did not have a telephone, so was out of touch with her for a few weeks, when one morning I received a letter saying, "We are married."
At the earliest opportunity, I paid her a call. My first words were, "What happened?"
"Oh," she exclaimed, "a miracle! One day I woke up and all suffering had ceased. I saw him that evening and he asked me to marry him. We were married in about a week, and I have never seen a more devoted man."
There is an old saying: "No man is your enemy, no man is your friend, every man is your teacher."
So one should become impersonal and learn what each man has to teach him, and soon he would learn his lessons and be free.
The woman's lover was teaching her selfless love, which every man, sooner or later, must learn.
Suffering is not necessary for man's development; it is the result of violation of spiritual law, but few people seem able to rouse themselves from their "soul sleep" without it. When people are happy, they usually become selfish, and automatically the law of Karma is set in action. Man often suffers loss through lack of appreciation.
I knew a woman who had a very nice husband, but she said often, "I don't care anything about being married, but that is nothing against my husband. I'm simply not interested in married life."
She had other interests, and scarcely remembered she had a husband. She only thought of him when she saw him. One day her husband told her he was in love with another woman, and left. She came to me in distress and resentment.
I replied, "It is exactly what you spoke the word for. You said you didn't care anything about being married, so the subconscious worked to get you unmarried."
She said, "Oh yes, I see. People get what they want, and then feel very much hurt."
She soon became in perfect harmony with the situation, and knew they were both much happier apart.
When a woman becomes indifferent or critical, and ceases to be an inspiration to her husband, he misses the stimulus of their early relationship and is restless and unhappy.
A man came to me dejected, miserable and poor. His wife was interested in the "Science of Numbers," and had had him read. It seems the report was not very favorable, for he said, "My wife says I'll never amount to anything because I am a two."
I replied, "I don't care what your number is, you are a perfect idea in divine mind, and we will demand the success and prosperity which are already planned for you by that Infinite Intelligence."
Within a few weeks, he had a very fine position, and a year or two later, he achieved a brilliant success as a writer. No man is a success in business unless he loves his work. The picture the artist paints for love (of his art) is his greatest work. The pot-boiler is always something to live down.
No man can attract money if he despises it. Many people are kept in poverty by saying: "Money means nothing to me, and I have a contempt for people who have it."
This is the reason so many artists are poor. Their contempt for money separates them from it.
I remember hearing one artist say of another, "He's no good as an artist, he has money in the bank."
This attitude of mind, of course, separates man from his supply; he must be in harmony with a thing in order to attract it.
Money is God in manifestation, as freedom from want and limitation, but it must be always kept in circulation and put to right uses. Hoarding and saving react with grim vengeance.
This does not mean that man should not have houses and lots, stocks and bonds, for "the barns of the righteous man shall be full." It means man should not hoard even the principal, if an occasion arises, when money is necessary. In letting it go out fearlessly and cheerfully he opens the way for more to come in, for God is man's unfailing and inexhaustible supply.
This is the spiritual attitude towards money and the great Bank of the Universal never fails!
We see an example of hoarding in the film production of "Greed." The woman won five thousand dollars in a lottery, but would not spend it. She hoarded and saved, let her husband suffer and starve, and eventually she scrubbed floors for a living.
She loved the money itself and put it above everything, and one night she was murdered and the money taken from her.
This is an example of where "love of money is the root of all evil." Money in itself, is good and beneficial, but used for destructive purposes, hoarded and saved, or considered more important than love, brings disease and disaster, and the loss of the money itself.
Follow the path of love, and all things are added, for God is love, and God is supply; follow the path of selfishness and greed, and the supply vanishes, or man is separated from it.
For example; I knew the case of a very rich woman, who hoarded her income. She rarely gave anything away, but bought and bought things for herself.
She was very fond of necklaces, and a friend once asked her how many she possessed. She replied, "Sixty-seven." She bought them and put them away, carefully wrapped in tissue paper. Had she used the necklaces it would have been quite legitimate, but she was violating "the law of use." Her closets were filled with clothes she never wore, and jewels which never saw the light.
The woman's arms were gradually becoming paralyzed from holding on to things, and eventually she was considered incapable of looking after her affairs and her wealth was handed over to others to manage.
So man, in ignorance of the law, brings about his own destruction.
All disease, all unhappiness, come from the violation of the law of love. Man's boomerangs of hate, resentment and criticism, come back laden with sickness and sorrow. Love seems almost a lost art, but the man with the knowledge of spiritual law knows it must be regained, for without it, he has "become as sounding brass and tinkling cymbals."
For example: I had a student who came to me, month after month, to clean her consciousness of resentment. After a while, she arrived at the point where she resented only one woman, but that one woman kept her busy. Little by little she became poised and harmonious, and one day, all resentment was wiped out.
She came in radiant, and exclaimed "You can't understand how I feel! The woman said something to me and instead of being furious I was loving and kind, and she apologized and was perfectly lovely to me.
No one can understand the marvelous lightness I feel within!"
Love and good-will are invaluable in business.
For example: A woman came to me, complaining of her employer. She said she was cold and critical and knew she did not want her in the position.
"Well," I replied, "Salute the Divinity in the woman and send her love."
She said "I can't; she's a marble woman."
I answered, "You remember the story of the sculptor who asked for a certain piece of marble. He was asked why he wanted it, and he replied, 'because there is an angel in the marble,' and out it he produced a wonderful work of art."
She said, "Very well, I'll try it." A week later she came back and said, "I did what you told me to, and now the woman is very kind, and took me out in her car."
People are sometimes filled with remorse for having done someone an unkindness, perhaps years ago.
If the wrong cannot be righted, its effect can be neutralized by doing some one a kindness in the present.
"This one thing I do, forgetting those things which are behind and reaching forth unto things where are before."
Sorrow, regret and remorse tear down the cells of the body, and poison the atmosphere of the individual.
A woman said to me in deep sorrow, "Treat me to be happy and joyous, for my sorrow makes me so irritable with members of my faimily that I keep making more Karma."
I was asked to treat a woman who was mourning for her daughter. I denied all belief in loss and separation, and affirmed that God was the woman's joy, love and peace.
The woman gained her poise at once, but sent word by her son, not to treat any longer, because she was "so happy, it wasn't respectable."
So "mortal mind" loves to hang on to its griefs and regrets."
I knew a woman who went about bragging of her troubles, so, of course, she always had something to brag about.
The old idea was if a woman did not worry about her children, she was not a good mother.
Now, we know that mother-fear is responsible for many of the diseases and accidents which come into the lives of children.
For fear pictures vividly the disease or situation feared, and these pictures objectify, if not neutralized.
Happy is the mother who can say sincerely, that she puts her child in God's hands, and knows therefore, that he is divinely protected.
For example: A woman awoke suddenly, in the night, feeling her brother was in great danger. Instead of giving in to her fears, she commenced making statements of Truth, saying, "Man is a perfect idea in Divine Mind, and is always in his right place, therefore, my borther is in his right place, and is divinely protected."
The next day she found that her brother had been in close proximity to an explosion in a mine, but had miraculously escaped.
So man is his brother's keeper (in thought) and every man should know that the thing he loves dwells in "the secret place of the most high, and abides under the shadow of the Almighty."
"There shall no evil befall thee, neither shall any plague come nigh thy dwelling."
"Perfect love casteth out fear. He that feareth is not made perfect in love," and "Love is the fulfilling of the Law."
{TERTIUM ORGANUM
THE THIRD CANON OF THOUGHT
A KEY TO THE ENIGMAS OF THE WORLD}
FOREWORD
Tertium Organum, the first of Ouspensky's major
works, was originally published in 1912 in St.
Petersburg, and a second revised edition appeared
four years later in Petrograd. Nicholas Bessaraboff
brought a copy of the second edition with him
when he emigrated to the United States before
the Russian Revolution of March 1917. The book
was translated into English by Nicholas
Bessaraboff and Claude Bragdon and published
by Bragdon's Manas Press in 1920. At that time
no one in the United States knew whether
Ouspensky had survived the First World War, the Russian
Revolution of March 1917, or the Bolshevik
seizure of power later that year. In fact,Ouspensky
had decided to leave Russia for a neutral country
in 1916, but instead he travelled south to join
Gurdjieff for a while. In 1920 Ouspensky made
his way from Ekaterinodar and Rostov-on-Don
to Odessa and thence to Constantinople, where he
received the news that Tertium Organum had been
translated into English and published in America
by Bessaraboff and Bragdon. On his way back to
Russia from India and Ceylon in the autumn of
1914 after the outbreak of the First World War, his
roundabout route had taken him first to London
where he had made arrangements for the
publication of his books when the war was over.
But six years later when he found that Tertium
Organum had already been translated and
published in the United States, he accepted the
situation and wrote a preface for the second
American edition published by Alfred A. Knopf
lnc. in 1922.
In August 1921 Ouspensky moved to London and
for the next twenty years worked with a number
of his students on the English translations of A
New Model of the Universe, Fragments of an
Unknown Teaching (the working title of In Search
of the Miraculous), Strange Life of Ivan Osokin
and Tertium Organum. The translation of Tertium
Organum was undertaken by Madame E.
Kadloubovsky, from the second Russian edition,
and a substantial part was approved by the author.
In 1947, at the time of his death, the translation
was incomplete but Mme Kadloubovsky decided
to finish it, having already received careful
directions from the author. The new translation
was first lithographed in Cape Town, South
Africa, in an edition of only twenty-one
copies by Fairfax Hall at his private press, the
Stourton Press. Later in 1961, an abridged
version was hand-set -with the help of students
interested in Ouspensky's ideas - in the ten-point
type designed for the press by Eric Gill. Neither
this edition of one hundred copies nor the earlier
edition were offered for sale.
The continued interest in Ouspensky's work was
demonstrated in 1978 by the establishment of the
P. D. Ouspensky Memorial Collection in the
Archives and Manuscripts Department of Yale
University Library, and it was felt that this was
therefore a timely moment to offer the complete
revised translation to the general public.
CONCLUSION
In conclusion I would like to mention the wonderful and mysterious words of the Apocalypse and the apostle Paul's Epistle to the Ephesians which are put as the epigraph to this book. The Apocalyptic Angel swears that THERE SHALL BE TIME NO LONGER. We do not know what the author of the Apocalypse meant, but we do know those STATES OF THE SPIRIT, when time disappears. We know that it is precisely in this, in the change of the time-sense that the beginning of the fourth form of consciousness is expressed, the beginning of the transition to COSMIC CONSCIOUSNESS. This and similar phrases give us a glimpse of the profound philosophical content of the Gospel teaching. And the understanding of the fact that the MYSTERY OF TIME is the FIRST mystery to be revealed, is the first step towards the development of cosmic consciousness by intellectual means. What was the meaning of this Apocalyptic phrase? Did it have the meaning we can attribute to it now - or was it simply an artistic rhetorical figure of speech, a chord accidentally sounded and continuing to sound for us through centuries and millenniums with such wonderfully strong and true tones? - we do not know, and we shall never know. But the words are beautiful. And we can accept them as a symbol of a remote and inaccessible truth. The apostle Paul's words are still more strange, still more striking in their mathematical exactness. (These words were pointed out to me in a book by A. Dobrotoluboff, From the Invisible Book. The author sees in them a direct indication of the 'fourth measurement of space'.) Indeed, what can it mean? That ye, being rooted and grounded in love may be able to comprehend with all saints what is the BREADTH and LENGTH and DEPTH and HEIGHT.' First of all what does the comprehension of breadth and length and depth and height mean? What could it be but the comprehension of space? And we know already that the comprehension of the mysteries of space is the beginning of higher comprehension. The apostle says that those 'rooted and grounded in love' will comprehend with all saints what space is.
The question arises here: why should love give comprehension? That love leads to sanctity is clear. Love as the apostle Paul understands it (Chapter 13 of the First Epistle to the Corinthians) is the highest of all emotions, the synthesis, the merging together of all higher emotions. There can be no doubt that it leads to sanctity. Sanctity is the state of the spirit freed from the duality of man with its eternal disharmony of soul and body. In the language of the apostle Paul sanctity means even a little less than in our present language. He called all members of his church saints. In his language being a saint meant being righteous, moral, religious. We say that this is only the way to sanctity. Sanctity is something different - something attained. But no matter whether we take it in his language or ours, sanctity is a superhuman quality. In the sphere of morality it corresponds to genius in the sphere of intellect. Love is the way to sanctity. But the apostle Paul connects sanctity with KNOWLEDGE. The saints comprehend what is the breadth and length and depth and height; and he says that all - through love - can comprehend this with them. But what are they to comprehend? COMPREHEND SPACE. Because 'breadth and length and depth and height', translated into our language of shorter definitions, means space. And this last is strangest of all. How could the apostle Paul know and think that sanctity gives a new understanding of space? We know that it should give it, but HOW could he know this? None of his contemporaries connected the ideas of comprehension of space with sanctity. And there was as yet no question of 'space' at that time, at least not among the Romans and Greeks. Only now, after Kant and after having had access to the treasure-house of Eastern thought, we understand that it is impossible to pass to a new degree of consciousness without an expansion of the space-sense. But is this what the apostle Paul wanted to say - that strange man, a Roman official, persecutor of early Christianity who became its preacher, philosopher, mystic, a man who 'saw God', a daring reformer and moralist of his time, who fought for the 'spirit' against the 'letter' and who was certainly not responsible for the fact that later he himself was understood not in the 'spirit' but in the 'letter'. What did he want to say? - We do not know. But let us look at these words of the Apocalypse and the Epistles from the point of view of our ordinary 'positivist thinking' which at times graciously consents to admit the 'metaphorical meaning' of mysticism. What shall we see?
WE SHALL SEE NOTHING.
The glimpse of mystery, revealed for a moment, will immediately vanish. It will be nothing but words without any meaning, with nothing in them to attract our weary attention which will flicker over them as it flickers over everything else. Indifferently we will turn the page and indifferently close the book. Yes, an interesting metaphor. But nothing more! And we do not realize that we rob ourselves, deprive our life of all beauty, all mystery, all meaning, and then wonder why we are so bored and disgusted, why we have no wish to live; we do not see that we understand nothing around us; that brute force or deceit and falsification always win, and we have nothing with which to oppose them. THE METHOD IS NO GOOD. In its time 'positivism' came as something refreshing, sober, healthy and progressive, blazing new trails for thought. After the sentimental constructions of naive dualism it certainly was a big step forward. Positivism became a symbol of the progress of thought. But now we see that it inevitably leads to materialism. And in this form it arrests thought. From being revolutionary, persecuted, anarchistic, freethinking, positivism has become the basis of official science. It wears a uniform. Decorations have been bestowed upon it. Universities and academies have been placed at its disposal. It is recognized. It teaches. It rules over thought. But, having attained prosperity and success, positivism put an obstacle to the further development of thought. A Chinese wall of 'positivist' sciences and methods confronts free investigation. Everything rising above this wall is declared to be 'unscientific'. And in this form positivism, which before was a symbol of progress, has become conservative, reactionary. In the realm of thought the existing order has become established, and struggle against it is already declared a crime. With surprising rapidity principles which only yesterday were the highest expression of radicalism in the realm of thought, are becoming props for opportunism in ideas, serve as blind-alleys arresting the progress of thought. Before our very eyes this is happening to the idea of evolution, upon which it is now possible to build anything one wants, and with the help of which one can refute everything. But free thought cannot be confined within any limits. The true motion which lies at the basis of everything is the motion of thought. True energy is the energy of consciousness. And truth itself is motion and can never come to rest, to the end of seeking. EVERYTHING THAT ARRESTS THE MOVEMENT OF THOUGHT IS FALSE. Consequently the real, true progress of thought exists only in the widest possible striving towards knowledge, a striving which does not admit the possibility of resting on any forms of knowledge already found. The meaning of life lies in eternal seeking, and only by seeking shall we ever find new reality.
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