>
> interesting
> i read this dream
> vision in 1970, from
> the rays of wisdom from
> the great white brotherhood
> on high, out of delmar california.
> the dream vision is much more than
> this written! it shows the last and
> final battles on earth! the true
> version of the dream is in the
> library of congress archives!
> life is but a dream
> Satyagraha
> James infinity
> James Issa

There are forces governing the
War on Terror, that such forces
manifest on a scale greater than
ourselves and are beyond our
control. We cannot control
anything regarding the War
on Terror in terms of the
physical world of itself
that we perceive with
our external senses only,
and every attempt on our
part to do so is WHAT MAKES
WAR WHAT IT IS. The War on
Terror must be understood in
the esoteric sense if we are
ever, somehow or other, to
render cosmic tensions
harmless.

Right friction is necessary
for the baking of bread which
rises from within as divine
telepathy and hypnosis. The
War on Terror cannot be
handled in terms of the

world of itself. 

> I think a genuine
> 'awakening' (from their
> 'sleep in the dust of the
> earth'), if such a thing
> were even possible, would
> be fatal for the vast
> majority of people, James.
>
> Bob M.

The only problem is that there
are not enough of us doing this
work as evident from the world
War on Terror we are engaged in
today.

> Most people, myself included,
> stay fooling around the circle
> or slipping along the inner
> lines, but few rarely attempt
> reaching the center.
> Tony

The inner circle of conscious
humanity is smaller than people
in Fourth Way organizations
seem to realize and the
reason for this is
because they consider
positions of "seniority"
in the Work in the same way
seniority is "considered" in
the exoteric life-of-itself
sense in organizations of
all kinds in ordinary life.

"How many people could there
be in this conscious group?"
someone asked.

"Only they themselves know
this," said Gurdjieff.

"Does it mean that they all
know each other?" asked the
same person again.

"How could it be otherwise?"
asked Gurdjieff.

"Imagine that there are two
or three people who are awake
in the minds of a multitude of
sleeping people. They will
certainly know each other.
But those who are asleep
cannot know them. How many
are they? We do not know
and we cannot know until
we become like them. It
has been clearly said
before that each man
can only see on the
level of his own
being. But TWO HUNDRED
CONSCIOUS PEOPLE, if
they existed and if they
found it necessary and
legitimate, could change
the whole of life on the
earth. But either there
are not enough of them,
or they do not want to,
or perhaps the time has
not yet come, or perhaps
other people are sleeping
too soundly.

"We have approached the
problems of esotericism.

"It was pointed out
before when we spoke
about the history of
humanity that the life
of humanity to which we
belong is governed by forces
proceeding from two different
sources: first, planetary
influences which act entirely
mechanically and are received
by the human masses as well as
by individual people quite
involuntarily and unconsciously;
and then, influences proceeding
from inner circles of humanity
whose existence and significance
the vast majority of people do
not suspect any more than they
suspect planetary influences.

"The humanity to which we belong,
namely, the whole of historic and
prehistoric humanity known to
science and civilization, in
reality constitutes only the
outer circle of humanity,
within which there are
several other circles.

"So that we can imagine
the whole of humanity,
known as well as unknown
to us, as consisting so to
speak of several concentric
circles.

"The inner circle is called
the 'esoteric'; this circle
consists of people who have
attained the highest development
possible for man, each one of
whom possesses individuality
in the fullest degree, that
is to say, an indivisible 'I,'
all forms of consciousness
possible for man, full
control over these states
of consciousness, the whole
of knowledge possible for man,
and a free and independent will.
They cannot perform actions
opposed to their understanding
or have an understanding which
is not expressed by actions.
At the same time there can
be no discords among them,
no differences of understanding.
Therefore their activity is
entirely co-ordinated and
leads to one common aim
without any kind of
compulsion because
it is based upon a
common and identical
understanding.

"The next circle is called
the 'mesoteric,' that is to
say, the middle. People who
belong to this circle possess
all the qualities possessed
by the members of the esoteric
circle with the sole difference
that their knowledge is of a
more theoretical character.'
This refers, of course, to
knowledge of a cosmic
character. They know
and understand many
things which have not
yet found expression in
their actions. They know
more than they do. But
their understanding is
precisely as exact as,
and therefore precisely
identical with, the
understanding of the
people of the esoteric
circle. Between them there
can be no discord, there
can be no misunderstanding.
One understands in the way
they all understand, and
all understand in the way
one understands. But as
was said before, this
understanding compared
with the understanding
of the esoteric circle
is somewhat more theoretical.

"The third circle is called
the 'exoteric,' that is, the
outer, because it is the outer
circle of the inner part of
humanity. The people who
belong to this circle
possess much of that
which belongs to people
of the esoteric and mesoteric
circles but their cosmic knowledge
is of a more philosophical character,
that is to say, it is more abstract
than the knowledge of the mesoteric
circle. A member of the mesoteric
circle calculates, a member of the
exoteric circle contemplates. Their
understanding may not be expressed
in actions. But there cannot be
differences in understanding
between them. What one
understands all the
others understand.

"In literature which
acknowledges the existence
of esotericism humanity is
usually divided into two
circles only and the
'exoteric circle' as
opposed to the 'esoteric,'
is called ordinary life.
In reality, as we see,
the 'exoteric circle' is
something very far from us
and very high. For ordinary
man this is already
'esotericism.'

"'The outer circle' is the
circle of mechanical humanity
to which we belong and which
alone we know. The first sign
of this circle is that among
people who belong to it there
is not and there cannot be a
common understanding. Everybody
understands in his own way and
all differently. This circle
is sometimes called the
circle of the 'confusion
of tongues,' that is, the
circle in which each one
speaks in his own particular
language, where no one understands
another and takes no trouble to be
understood. In this circle mutual
understanding between people is
impossible excepting in rare
exceptional moments or in
matters having no great
significance, and which
are confined to the limits
of the given being. If people
belonging to this circle become
conscious of this general lack
of understanding and acquire a
desire to understand and to be
understood, then it means they
have an unconscious tendency
towards the inner circle
because MUTUAL UNDERSTANDING
BEGINS ONLY IN THE EXOTERIC
CIRCLE AND IS POSSIBLE [TO
BEGIN] ONLY THERE. But the
consciousness of the lack
of understanding usually
comes to people in an
altogether different
form.

"So that the possibility for
people to understand depends
on the possibility of
penetrating into the
exoteric circle where
understanding begins . . .

"If we imagine humanity in
the form of four concentric
circles we can imagine four
gates on the circumference
of the third inner circle,
that is, the exoteric circle,
through which people of the
mechanical circle can penetrate.

"These four gates correspond to
the four ways described before.

"The first way is the way of
the fakir, the way of people
number one, of people of the
physical body, instinctive-
moving-sensory people without
much mind and without much
heart.

"The second way is the way
of the monk, the religious
way, the way of people
number two, that is, of
emotional people. The
mind and the body should
not be too strong.

"The third way is the way
of the yogi. This is the
way of the mind, the way
of people number three.
The heart and the body
must not be particularly
strong, otherwise they
may be a hindrance on
this way.

"Besides these three ways
yet a fourth way exists by
which can go those who
cannot go by any of the
first three ways.

"The fundamental difference
between the first three ways,
that is, the way of the fakir,
the way of the monk, and the
way of the yogi, and the
fourth way consists in the
fact that they are tied to
permanent forms which have
existed throughout long
periods of history almost
without change. At the
basis of these institutions
is religion. Where schools
of yogis exist they differ
little outwardly from
religious schools. And
in different periods of
history various societies
or orders of fakirs have
existed in different
countries and they
still exist. These
three traditional
ways are permanent
ways within the limits
of our historical period.

"Two or three thousand years
ago there were yet other ways
which no longer exist and the
ways now in existence were
not so divided, they stood
much closer to one another.

"The fourth way differs from
the old and the new ways by
the fact that it is never a
permanent way. It has no
definite forms and there
are no institutions
connected with it.
It appears and disappears
governed by some particular
laws of its own."

--Gurdjieff, ISO

> It is the belief of
> the Ahl-as-Sunnah that
> it is permissible to
> supplicate to Allah
> with the Tawasul of
> good deeds. It is
> permitted to supplicate
> with the Tawasul of a
> living pious person
> and it is also
> permitted to supplicate
> with the Tawasul of the
> deceased pious person.
> It is this belief that
> we shall prove . . .
> A. Muhammad Rafi of Mecca

From the Qur'an

And their Prophet
said to them:

"A Sign of his authority
is that there shall come
to you the Ark of the
Covenant, with (an
assurance) therein
of security from your
Lord, and the relics
left by the family
of Moses and the
family of Aaron,
carried by angels.
In this is a Symbol
for you if ye indeed
have faith."

"I, Jesus, have sent my angel to 

give you this testimony for the 
churches. I am the Root and the 
Offspring of David, and the
bright Morning Star."

- Revelation 22:16

It is important to consider

from what Gurdjieff said
about the followers of
Islam in ch 42 America
of Beelzebub's Tales to
His Grandson that what
caused the split between
Sunnite and Shiite originally
was not a difference of
understanding of
the pure form of
Saint Mohammed, but
a difference irrupted
between them in how they
carried out their everyday
customs associated with that
religion.

KORAN

The Qur'an

 

"The Book"

 

"Book of God"

 

God the Word (Allah) as
revealed to Saint Mohammad,
over a period of twenty-three
years by the angel Gabriel,
chief of the four favored
angels and the spirit of
truth, and regarded as God's
final revelation to humankind.
The content of these revelations,
known as the Qur'an, WAS 

MEMORIZED AND 

COMPILED BY THE 

FOLLOWERS of
Mohammed into a 

single volume.

 

"'To return to your Islam,
except for the custom of
POLYGAMY, it contains
nothing which cannot
also be found in the
Judaic and Christian
teachings.

 

"'The custom of POLYGAMY,
established on the basis
of the scientific deductions
of the Arabian learned being
Naoolan el-Aool, famous in
his time, was introduced
into the daily life of
people after the
founding of the
Christian religion.

 

"'Your religion appeared much
later, and it was intentionally
restricted by its great founders,
who had in mind to lay particular
stress on certain everyday customs.

 

"'They did this because at that
time two facts had become clearly
manifest: the decline of the
Christian religion, and the
disappearance in ordinary
people of the capacity for
"contemplation," that is,
for the state in which
alone the truths indicated
in detail by genuine
religious teachings
can be understood.

 

"'Having become aware
of these facts, the great
creators of Islam decided,
on the one hand, to simplify
the teaching itself, and on
the other hand, to emphasize
certain customs so that the
everyday life of the
followers of this new
religion, who had lost
the capacity for
contemplation and
consequently the
possibility of
understanding
truths consciously,
might flow, even
if mechanically,
in a more or less
tolerable manner.

 

"'And it was then that,
among other customs,
they established and
laid particular
stress on the
practices of "sooniat,"
"abdast," and POLYGAMY,
the beneficial results
of which we can see
even now.

 

"'For example, as you have
justly observed, thanks to
circumcision and ablution,
one rarely finds either
onanism or certain venereal
diseases among the followers
of your religion, and, thanks
to polygamy, the foundation of
family life among them rests on
a reciprocal so to say "psycho-
organic support" that is almost
entirely absent among the
followers of the Christian
religion.

 

"'Of all the useful customs
introduced by the great founders
of the Christian religion into the
life of its followers for the
preservation of health and the
maintenance of the morality
necessary for a happy life,
nothing now remains except
the custom of periodic
fasting, that is, of
abstaining at certain
times of the year from
the consumption of
particular edible
products."

--Gurdjieff
--ch 42, America

 

PEOPLE OF THE VERANDA

 

"Ahl al-Suffa" ("People of
the Veranda"), were a group
of Muslims, followers of
Mohammed, during the time
of the Prophet Mohammed who
spent much of their time on
the veranda of the Prophet's
mosque devoted to prayer.

 

The esoteric teaching of the
Prophet Mohammed was given

to those who had the capacity

to contain the direct gnosis of
God, and then passed on

from teacher to student.

 

"Religion is doing; a man
does not merely THINK his
religion or feel it, he
'lives' his religion as
much as he is able,
otherwise it is not
religion but fantasy
or philosophy. Whether
he likes it or not he
shows his attitude towards
religion by his actions and
he can show his attitude ONLY
BY HIS ACTIONS. Therefore if
his actions are opposed to
those which are demanded by
a given religion he cannot
assert that he belongs to
that religion. The vast
majority of people who call
themselves Christians have
no right whatever to do so,
because they not only fail
to carry out the demands of
their religion but they do
not even think that these
demands ought to be
carried out."
--Gurdjieff, p. 299 ISO

 

"Namely, I shall describe how 
there is actually now proceeding 
the final 'dispatch' of two of the 
five great religions I mentioned,
which were founded, though 'from 
bits here and there,' nevertheless
on the teachings of genuine 
Messengers of our Endlessness 
Himself the one, on the 
teaching of Saint Jesus, 
and the other, on the
teaching of Saint 
Mohammed.

 

"I repeat that these great religions 
were founded on bits tak

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