|Food for the Moon||[Source]|
“For instance, the evolution of humanity beyond a certain point, or, to speak more correctly, above a certain percentage, would be fatal FOR THE MOON. The moon at present FEEDS on organic life, on humanity.
“Humanity is a part of organic life; this means that humanity is FOOD for the moon. If all men were to become too intelligent they would not want to be eaten by the moon.
“But, at the same time, possibilities of evolution exist, and they may be developed in SEPARATE individuals with the help of appropriate knowledge and methods.”
– Gurdjieff chapter 3, In Search of the Miraculous
|Posted on 27 Aug 2020|
The moon is more than just a pale satellite of interest to poets and astronomers. Its influence goes beyond merely creating ocean tides or driving biological cycles. More importantly, the moon exerts a significant influence upon the mechanical, emotional, and psychological states in man. The werewolf myth and superstition concerning full moon lunacy are not far from the truth. Certain lunar phases heighten the possibility for emotionally draining situations and stimulate reactivity and sensitivity in vulnerable individuals.
Personal observation reveals what numerous esoteric sources have explained at length, namely that we are food for the moon. In this article I shall summarize these sources and then give an account of how through personal experience I independently arrived at similar but more expansive conclusions framed in context of the matrix control system. This is an incredibly fascinating and practical subject since the lunar factor can be observed by anyone with eyes to see and knowledge of such cycles can be used to bypass obstacles normally exacerbated by the fog of ignorance.
Fourth Way philosophy aims to strip man of his mechanical behavior and hypnotic programming in order to build within him a core of heightened consciousness. It is an esoteric system assembled from incomplete fragments of inner Christianity and Sufism. It’s founder, Georges Gurdjieff, frequently admonished the thoughtless mechanical behavior of humanity and was fond of saying that we are “food for the moon.”
What did Gurdjieff mean by this phrase? Many have interpreted “food for the moon” as a figure of speech, that perhaps Gurdjieff meant we are slave to our mechanical conditioning and feed our baser impulses. While it can be additionally interpreted that way, Gurdjieff was likely being literal. Peter Ouspensky, one of Gurdjieff’s most prolific disciples, lectured at length concerning the moon’s role in human affairs and its place in the cosmological scheme of things. It is reasonable to assume what Ouspensky wrote about the moon accurately reflects what Gurdjieff taught him.
According to Ouspensky, the moon acts as a giant electromagnet pulling upon all organic life on earth and sucking into itself the soul essence of dying creatures. The moon is an embryonic planet receiving its nutrition from organic life on earth through an etheric umbilical cord, an energy conduit between earth and moon.
In man, the moon drives his mechanical aspects like a pendulum moving the gears of a clock. The degree to which one’s actions are driven by the moon is proportional to one’s level of reactivity and non-being. For people incapable of moving themselves through life by nobler spiritual impulses, the moon provides a propulsive force. Without this force, mechanical individuals would be passive as puppets without a puppeteer.
Ouspensky went so far as to say that the very physical motion of our limbs was made possible thanks to the moon. Other Fourth Way initiates like Rodney Collin explained that because our body was largely made of water and the moon pulls on water to create the ocean tides, our bodies are made to move in similar but more complicated ways through hydraulic principles. Though I find this explanation dubious, I have included it only to be complete in my summary. The moon’s gravitational field pulls on all masses equally and is not strong enough to have any measurable physical influence over the motion of water within the body.
It would be more accurate to say that the moon exerts some subtle influence upon the organs of our etheric body responsible for initiating neurochemical impulses that trigger habitual motions. Such mechanical behavior may therefore be driven by the moon, but not necessarily via crude physical means.
The moon is therefore an important factor in driving our mechanical actions. As long as its influence is limited to such effects, the moon is doings its job properly. Ouspensky warned, however, that if lunar influences trespassed into one’s emotional and mental aspects, then emotional and mental imbalances would occur. How can the moon affect our emotional and intellectual centers? By the very fact that these lower centers have their own mechanical aspects.
Ouspensky was asked whether there was any truth to the connection between full moons and lunacy. He said there was none and that lunar phases are irrelevant because the moon is always around earth exerting virtually the same pull regardless of its phase. That much is true, however as I shall explain later, it is the alignment between earth, sun, and moon that colors the lunar influence, therefore lunar phases do correlate with cycles of mental and emotional stability and instability.
In the cosmological schema, earth is like a mother to the moon which is still a fetus in the sense that it cannot yet “breathe” on its own, hold an atmosphere, or support life. Gurdjieff said: “The Moon is actually a fragment of this Earth, which must now constantly maintain the Moon’s existence.” In that sense, the moon is like a parasitic thoughtform. Nevertheless, the equation is balanced because in exchange for the moon propelling our mechanical movement, we feed the moon so that it may grow and one day be born as a living planet. As to how organic life feeds the moon, Ouspensky explained that upon death the physical body returns to the earth but the soul essence, the astral and etheric energies sloughed off by the evacuating spirit, float toward and deposit themselves upon the moon. This comes with the dissolution of the body’s mechanical center. During life, however, unprovoked emotional turmoil and unconscious psychological suffering produce subtle energies that feed the moon, and this much is detrimental to personal esoteric evolution.
In line with the objectives of Fourth Way, to escape the more deleterious lunar influences Ouspensky said we must “create moon within ourselves.” By this he meant we must develop within us a driving mechanism that can take the place of the external lunar influence; in this way we would break free of the puppeteer. Assuming for a moment a more general and practical interpretation, this simply says that in order to become free from mechanical conditioning and reactive behavior we must reinforce our sense of self-awareness so that conscious choice and awareness reigns supreme over any external stimuli that might provoke an unconscious reaction. In this way we stop feeding the moon while living, and still properly pay our dues upon death.
In his epic work Gnosis, Boris Mouravieff formulated an esoteric system for spiritual evolution founded upon the inner traditions of Eastern Orthodoxy. Though sharing a common basis with Fourth Way, what Mouravieff detailed is comparatively more complete, accurate, and systematic. Here is an excerpt from Gnosis summarizing what is necessary to transcend the lunar influence:
- As a cell of organic life on Earth, man plays a part in the development of the Ray of Creation. The vivification of the Moon, that cosmic foetus, is one aspect of this development. This requires considerable quantities of energy, which is produced in particular by the human part of organic life. Illusion, which plays such an important role in the waking consciousness of man, was introduced into that state so that he would accept this aspect of the cosmic work, participating in it without rebellion.
- “If we become conscious of this situation and desire to escape it, we must conceive and create a screen which will protect us against this devouring influence of the Moon. We must meanwhile guard against falling into Illusion again by erecting a false screen; the result would be an aggravated waste of these forces instead of an economy of force. The quantity of force necessary to genuinely oppose the influence of the Moon is already considerable. The first imperative, then, is to stop wasting these forces, to turn off the taps which let the energy escape uselessly: sterile emotions, in particular negative emotions; fantasies from uncontrolled imagination; uncoordinated mental gymnastics, gossiping and chattering. We must thus act like a wise minister of finance and carefully economize our energies, yet without all the time sterilizing either our activity or our intelligence. On the contrary, we must store and as far as possible augment these forces to build up our reserves. These are the two main aspects of the first objective we have to attain. (Mouravieff, Gnosis I, p.168)”
Mouravieff also explained that organic life functions as a transmitter station sending refined energy to the moon to assist its growth. Despite increases in the human population and thus an increase in quantity of energy transferred, times of peace do not produce sufficient energy and so catalysts for suffering such as wars and catastrophes arise to sustain the process.
- “The Moon’s passive energy arises from solar energy. It reflects this, but not without a transformation as its own nature. […] Unlike the Earth, the Moon does not have a direct organic link with the Sun. Being a satellite, it depends directly on its planet, and it is only through the latter’s mediation that it enters into relation with the Sun. One of its essential roles is to reflect solar energy onto the Earth’s surface in a form modified by reflection as described above. This also leads to qualitative and quantitative variations that depend on its phases. These changes do not prevent continual reverberation, due to the fact that the Moon always presents the same face to Earth, as the duration of its rotation around itself and around our planet are both the same. (Mouravieff, Gnosis II, p.29)”
Although Mouravieff did not elaborate in what manner the lunar influence varies with phase, it stands to reason that essentially it is a matter of astrological alignment between earth, sun, and moon. During new and full moons, the moon and sun are respectively in conjunction and opposition. During quarter moons they are square. Opposition, conjunction, and square represent alignments that in this particular case aggravate the mechanical aspects in man. Other times of the month when the moon is trine or sextile sun, a more harmonious astrological aspect establishes itself. These alignments engender calmer temperaments with the mechanical influence not trespassing into emotional or mental territory.
That the moon always shows the same face, has an unusually circular orbit, and is precisely distanced to blot out the sun during total solar eclipses implies an intentional placement by the “Architect” of the matrix, or perhaps it simply suggests a collective choice to experience this highly improbable but necessary reality. When asked if the moon was intentionally placed, the Cassiopaeans responded: This is impossibly complex because in one way or another, everything is part of a “plan.” Mouravieff and Ouspensky emphasized that despite the soporific nature of the moon and the urgent necessity for individuals to overcome its influence, there is still an important cosmological reason for this arrangement. If nothing else, the moon makes physical life possible by driving the earth’s rotation.
Another interesting source is The Zelator by Mark Hedsel, an autobiographical account of his initiatory pathway through various mystery schools. The following excerpt takes place in the presence of a teacher who gives a lengthy discourse on the moon:
- We became fascinated by the nature of the Moon, and with the other female planet, Venus. It was as though our attention had been drawn to the feminine side of Darkness and Light, as represented in the purgatorial side of the Moon, and the burning light of Venus. Our questions led our Master to some fascinating and unexpected observations about the lunar connections in ancient esoteric lore, and it was not surprising that the few questions we did put to our Master at that time concerned these planets. ‘Do you know what the third-day pig is?’ he asked in response to a question I had put to him about the Moon. Although our Master was looking directly at us, everyone shook their heads, as though he had directed the question to each of us personally. Perhaps the question had been rhetorical, for he continued almost immediately. ‘The three-day pig is a phrase from the ancient Mysteries. Prior to the initiation held during the Greater Mysteries of the Boedromion at Eleusis, in Greece, there was what the Greeks called the Halade Mystai. Early in the morning, the candidates for initiation would make their way to the sea, carrying young pigs, which they would wash and then sacrifice. The usual — we might even say the exoteric — explanation for this sacrifice is that they considered the blood of the pig to be especially pure, and much appreciated by the gods of the Underworld. They buried the killed pigs deep in the Earth, after the blood and slaughtered bodies had been dedicated to these infernal gods. Because the sacrifice was held on the third day of the Greater Mystery, such a creature was called the third-day pig.’
- He raised his eyebrows, and smiled. ‘Now, as with all Mysteries of initiation, the term is not quite correct — it is meant to hide something. It was not a third-day pig, but a two-and-a-half-day pig, as the sacrifices always took place in the morning. The fact that the rites were conducted near the sea should lend a clue to one aspect of this arcane symbolism, for the two-and-a-half day period is a lunar period. In two and a half days, the Moon completely traverses one sign of the zodiac: the period, cosmically speaking, is a 12th part of the month. Now, perhaps, you will begin to see something of the deeper significance of the third-day pig?’ Perhaps once again the question had been rhetorical. At all events, there was no sound from the circle.
- ‘In a sense, the third-day pig is humanity — the liquid sweat of the Earth. Humanity is in thrall to the Moon — mankind is subject to the two-and-a-half-day rhythm, and to all other lunar periodicities. In another sense, the third-day pig is the animal of Set, the reject darker side of Mankind — that lucifuge side, which does not strive towards the light.
- ‘This truth is recognized both in the overt symbolism of the pig sacrifice, and in its deeper arcane implications. The initiation centres have always recognized that mankind is in thrall to the Moon — that ordinary men and women are sleeping under the influence of the lunar powers. […] The symbolism of the three-day pig must now be evident. The creature is a surrogate for a sacrifice which is no sacrifice, as the loss is of no value in the face of that gained. […] What happens to our higher principle at this fission of porcine sacrifice is of direct account in the symbolism of the three-day pig. Just as in a sacrifice involving a burnt offering, where the flames go upwards, and the carbonized remains go downwards, so the sacrifice of the third-day pig is a fission of separation. Note this word, fission. One cannot go far in the hermetic studies without having formed a good idea of what Spiritual fission implies.
- ‘On one level, then, the pig is symbol of the lower nature, which must be buried — or, more accurately, placed into the hands of the infernal hordes, to which it rightly belongs. Meanwhile, the initiated Spirit rises upwards on the scales of perfection. As you know, only the initiates sacrifice at the Helade Mystai, so we may presume that, at the symbolical death, it is only the lower part of the “pig” — the body and the blood — which is rendered unto the lower world. The higher world carries the Spirit to a higher realm, in the wonder of initiation. You see, the three-day pig is a symbol of this rejected part, of the dark part pushed downwards after the separation which is the immediate consequence of initiation.’
- ‘But the pig. Let us glance once more at the symbolism of the famous three-day pig. We are the pig, awaiting sacrifice. We are in thrall to the Moon: we are all sleeping Endymions, who must render to the Moon that which bears the imprint of the Moon. Let us presume that the sacrifice of the three-day pig is symbolical of the three days …’ — he emphasized the words to show that they had a much deeper meaning than might be at first apparent -’… that we spend in the sphere of the Moon after our death. As you know, in traditional Christianity, this period is called Purgatory. In esotericism, it has other names, with which you will all be familiar. The three-day pig is a symbol’ — he emphasized the word — ‘of this period we must spend in Purgatory.
- ‘If you reflect upon it, you will see that it is not a far-fetched symbolism. The pig, through its association with Set, is a creature of the Moon, and the period in Purgatory is a “blood sacrifice” in the sense that during that experience the sins of the blood — one might say the sweat of our blood sins — are washed away. In Purgatory, at great cost to ourselves, we sacrifice our sins. These entities — our sins — are devoured by the demons in what might be regarded as a blood-lust. We have clung to our sins throughout our lifetime, and letting them go is no easy matter: they must be torn away from us.
- ‘Purgatory is a sort of cosmic clearing house — even a place of enforced learning — where the entities and dispositions born of sin find fulfillment and regeneration. Without the existence of such a cleansing house, the Spiritual atmosphere of the Earth would have been completely poisoned long ago.
- ‘The skull-face of the Moon, glaring down with cratered eyes at the world, is a perpetual memorial to the inexorable consequences of human sin. It would be possible to point to vast documentary sources for this belief that the Moon is the cosmic centre of purgatory — it is indeed encapsulated in very many symbols in Christian doctrine and symbolism. On what may be the most obvious level, the very idea that demons have horns is probably a throw-back to the idea of the crescent of the Moon, their natural homeland: they are, so to speak, branded with the C of the crescent.
- ‘You were quite right, Mark …’ — much to our chagrin, he turned to us, making public private conversations we had had with him — ‘… to link the Moon with demonic assault, and with the dark realm of seances and atavistic clairvoyancy. The demonic beings love the dark. While it is true that the seance rooms are kept dark to enable amateur conjurors to perform without detection, it is also true that those Spiritual beings who work evil through such seances love the dark. They are lucifuges. Just as they cannot understand the need for light, so they cannot understand human love.
- ‘The ancients used darkness, not to contact the demons, but to contact the Higher Beings. One reason why the so-called air-shafts in the Great Pyramid are directed towards specific stars is to allow these stellar influences to pierce into the darkness where the initiations took place. ‘The ancients built their stone circles to enable them to use darkness for specific purposes. They knew that during an eclipse, when the Moon is thrown into darkness, the effect of the Moon is, to some extent, weakened. At such times, certain diabolical and evil influences which have been built up in the aura of the Earth can escape. It is as though a safety valve has been opened in the skies, pouring into the cosmos down the dark tunnel of the Black Moon, which hangs in the shadow of the Earth. This Black Moon — the Moon of snake-infested Hecate in the ancient mythology — is quite different from the Lighted Moon. In some of the ancient centres this Black Moon was even given a different name.
- ‘The Lighted Moon is, to some extent, Spiritually warmed by the Sun. One has to be attuned to cosmic realities to feel the difference between the Dark Moon and the full Moon. When the Sun is eclipsed by the Dark Moon, then it is not unusual for birds to drop from the skies in fear. Great wisdom is shown in such fear. You must all try to experience an eclipse — solar or lunar — to catch a feeling of this cosmic reality. There is a frisson in the air, quite unlike anything which can be felt under normal circumstances. The primaeval terror of the Moon among the ancients was not entirely unrealistic: in those days, there was a different consciousness which allowed men to perceive cosmic realities that are now hidden from us. You will never understand why the ancient stone circles were built if you do not familiarize yourself with the Dark Moon.’
- In the meeting prior to his death, our Master fulfilled his promise to speak about the secrets of the Moon. Normally, he would wait for someone in our midst to ask a question. This time he began to speak without preamble.
- ‘In the esoteric literature, you will find many records indicating that the Moon was at one time part of the Earth. It had to leave the Earth, in order to allow life on Earth to continue its Spiritual development unimpeded.
- ‘It is important that anyone on the Path should attempt to form a clear picture of what this separation was like. Not only was it of considerable evolutionary importance in the cosmogenesis of the Earth, but it is played, in miniature, in many of our Spiritual activities. It is the archetypal form of fission. Now, unfortunately, in modern times even our imaginative faculties have been materialized, and it is difficult for us to form a picture of what this Moon-loss was really like. It is difficult for us to form clear images of the fission which lies at the root of all Spiritual activity. It is difficult for modern man and woman to visualize things in purely Spiritual terms. This is because the picture-making which lies at the basis of our imaginative faculty longs for mythology, since mythology is itself an agency of Spirituality.
- ‘If you cannot imagine in this way at present, you must perforce cling to materialistic images …’ — he touched the glass of water on the round table in front of him — ‘… then imagine a glass of water clouded with a pigment. If the glass is left to stand, the particles will settle to the bottom in a thick dross, leaving the water above clear. This is much nearer to the Spiritual reality of what happened when the Moon left the Earth, taking with it certain forms of dross materiality. […]
- ‘The schema which depicts the planets in extended space pertains only to physical vision. You must understand this, or there will be no way in which you can approach some of the greater Mysteries of the cosmos. What appears to be on the outside is more accurately described as being on the inside: our Earthly vision is extremely limited, for, under normal circumstances, we see outwards from the central Ego to the cosmic periphery. However, this is not the cosmic vision. We are so used to this limited vision that we are not sufficiently tolerant to accept that there can be others — including a vision from the periphery into the centre.
- ‘In the case of the Moon, the matter is made more complex by the fact that the physical matter of the Moon did once form part of what we now call the Earth. Within the context of the lunar sphere, the two centres did once coincide. A tremendous effort of meditative power is required to follow these connections, however, and the bald statement I have made can result in misconceptions.’
- ‘Why,’ asked Philip, ‘did the Moon have to separate from the Earth?’ ‘It was a cosmic fission. The Moon represents the harder mineralization of the Earth. In the body of the Moon is the matter which, had it remained with the Earth, would have weighed down human development too deeply. Man would not have been able to bear the weight of those forces in his own body. Just as we know from our own observations of ourselves that we must slough off darkness to reach into the light, so the planetary bodies must also involve themselves in a similar fission. Even so, it is true that the weight of the Moon, albeit removed by half a million miles, still contorts the physical body of the Earth and its inhabitants through what are usually called ‘gravitational’ effects.
- ‘Now we must touch upon the connection between the Moon and clairvoyancy. We must do this because one of our members has — wisely or unwisely — become involved with mediumistic groups.’
- ‘It is important that we set out very clearly the dangers inherent in opening the soul to such activities. It is not for me to forbid such activity. I have no power to forbid, and would relish no such power. Much as I would wish to protect you, I cannot. The best I can do is make the dangers clear to you. After that, your beliefs and your conduct remain your own.’
- He look around at our faces, as though to indicate that he had arrived at the most important point of the evening.
- ‘And so now we must look at an esoteric truth which touches on the very edge of what is permissible. What I have to say will be greatly disturbing for many people of modern times. It will disturb, because it is generally taken for granted that clairvoyancy, mediumship and spiritualistic activity are somehow linked with Spiritual development, and consequently of benefit to mankind. Unfortunately, this is far from the truth. A vast amount of our modern so-called “Spiritualist” literature pertains to channelling and clairvoyancy which is far from beneficial for the development of mankind. Indeed, not to mince words, I should tell you that it is distinctly harmful.
- ‘I must now make a statement which will introduce you to a concept which was, until comparatively recently, one of the deepest secrets of the esoteric Schools: In some ways, the Moon is the greatest problem of esoteric lore. The Moon is not at all what it appears to be.
- ‘At the end of the last century an astounding revelation was made, as a result of dissent among members of secret Schools. Information, hitherto guarded jealously by the most enclosed of the inner Orders, was made public. The secrets disclosed pertained to a far deeper level of knowledge than has hitherto been made exoteric by the Schools — even in this enlightened age.’
- His trace of cynicism seemed to go by unnoticed.
- ‘Our purpose here is not to document how so deep an esoteric idea was made public — or even to assess whether it was wise for this idea to be brought out into the open. All this has been dealt with in the literature — and if any of you wish to follow this up, I will give you a few titles later.
- ‘In a nutshell, what was made public during this conflict in the Schools was the truth that our Moon is a sort of counterweight to another sphere,
which remains invisible to ordinary vision. This counterweighted sphere is called in esoteric circles the Eighth Sphere.
- ‘We must be careful with these words, for, in spite of what I have just said, this region is not itself a sphere, nor is it a moon. Even to locate it behind the physical Moon is not correct, for in the Spiritual realm spaces and distances are different. The truth is that this Eighth Sphere does not pertain to anything we are familiar with on the physical plane, yet we must use words from our own vocabularies whenever we wish to denote its existence. Were we to use a word which fits most appropriately this
Sphere, then we should really call it a vacuum. Certainly, vacuum is a more appropriate term than sphere, for the Eighth Sphere sucks things into its own shadowy existence.
- ‘This Sphere is lower in the scale of being than the Seventh Sphere (which is the Earth). It acts as a sort of demonic conduit to suck into its maws certain degenerate Spiritual forms on the Earth. It is a shadow Sphere, controlled by shadow beings. However, the fact that they are shadow beings should not lead us to demote or underestimate their capabilities and intelligence. In many respects they are more intelligent than Man, for they are not limited by the power of love, as is Mankind.
- ‘The operation of this Eighth Sphere is complex. Its denizens — those shadowy beings for whom it is home — wish to people their Sphere with humanity, or (more accurately) with human souls. Towards this end, it has erected what we might call terminals on the Earth: these terminals are soul-conduits, which will suck into the lower Sphere a certain form of materialized Spiritual energy that is engendered on the Earth plane. The most usual circumstances where this materialization or engendering takes place is in seances, and in other localities wherein human beings attempt to meddle — against the cosmic law — with the lower Etheric planes.’
- Philip was having difficulties with this curious account of the lunar powers, and asked: ‘Are you saying that Spiritualist activity is itself victimized by the Eighth Sphere?’
- ‘Yes, Philip. Certain Spiritualist activity is coloured by the erroneous belief that the realm of the dead is accessible to the living. In truth, mediumistic activity cannot penetrate through into the true realm of the dead: it is therefore dealing only with shadows. In so doing, it is creating fodder for the nourishment of the Eighth Sphere. This sucking of certain forms of human soul-matter into the Eighth Sphere is not, by any means, intended for the benefit of humanity. The aim of the denizens of this
world is to enhance and populate a world which may truly be described as the realm of the damned. The efforts of these denizens, or demons, is contrary to the evolutionary development which has been planned for the world. In truth, the human being was not designed to become a shadow being, captive in a demonic sphere: it was designed to become a god.
- ‘It is less than one hundred years since this knowledge of the Eighth Sphere was made public. At first there was an outcry at this breach in initiate knowledge, but now we can see that it has proved something of a blessing that the demonic threat has been brought out into the open. In some ways, it is easier to deal with a visible enemy. Those who dabble in the supposed communications with the dead, and with that spirit-land which they fondly imagine lies beyond the veil, have not gone unwarned.
I will leave most of the above for the reader to digest, and discuss only the so-called “Eighth Sphere.” What is meant by the moon being a counterweight to the Eighth Sphere? Evidently, the moon is but a physical reflection of something tangible but not material, something beyond our realm of perception.
Based on the clues given in The Zelator we must conclude that the Eighth Sphere by definition encompasses all the nonphysical aspects of the Matrix Control System, the service-to-self (STS) hierarchy from top to bottom minus the physical levels of which we ourselves are part.
The Eighth Sphere would therefore include: the lower astral planes where carnal and demonic thoughtforms dwell, the hyperdimensional realms inhabited by so-called reptilian beings, the parasitic etheric lattice overlaying the earth comprising the very tendrils of the Matrix, the soul-pool of which spiritless humans are incarnate extensions, and the demiurgic creature positioned atop the negative occult hierarchy sucking into itself all energy gathered from the “tiers” below.
This interpretation of the Eighth Sphere should be self-evident for those familiar with the works of Rudolf Steiner, Carlos Castaneda, Robert Monroe, Dr. William Baldwin, the Cassiopaean Transcripts, and my articles on the Matrix.
For instance, that spiritless humans have something to do with the moon is clear from the fact that they, being extensions of less evolved (“second density”) energies occupying human (“third density”) bodies, are essentially two-and-a-half density beings, which relates to the two-and-a-half-day pig. Pigs, by the way, are physically incapable of looking up at the sky which, in addition to the fact that they share many human characteristics and have genetics strongly suited to house low vibrational frequencies, makes them ideal symbols for the animal nature in man. That the moon shares an archetypal basis with spiritless humans is further evidenced by it being a second density planet reflecting light rather than generating its own, just as spiritless humans are not fully third density and merely reflect back the soul image of others.
Studying the mythological and esoteric meaning of the moon is mere entertainment if no practical understanding comes from it. One can easily get absorbed in the arcane and lose sight of its application in the real world. So I was fortunate to have observed the lunar influence for myself before reading anything about it, and based on these observations I developed some practical solutions.
This began with my early experiences as moderator of an alternative discussion group on the internet. Having been a member of several forums previously, I was aware of the various pitfalls and how theoretically to avoid them. Putting theory into practice required close observation, foresight, and a case-by-case system of moderation. Over the months I was forced to deal with various disruptors of varying degrees of cunning, each of which played key roles in setting up and triggering a period of emotional turmoil.
After numerous months of this, it finally dawned on me that these disruptive episodes followed a cyclical pattern, always one or two incidents per month on the same set of days that would gradually shift later in the month with each passing month. So it was nine months of observation that made me realize there was order behind the chaos. Furthermore, trouble wasn’t limited to the forum; often it occurred elsewhere such as in my personal life or with my family, on other message boards, and with friends and their families — anyplace at all, but only during certain predictable days of the month.
That these key days shifted a little each month implied that perhaps it has something to do with the moon phases, since full and new moon dates do shift gradually from month to month thanks to our irregular calendar system. So I took the nine months of records and checked them against a moon calendar: sure enough, the disruptive incidents happened consistently within two and a half days from new or full moon.
This much I had figured out by October 2004. By constructing a calendar with days shaded according to their proximity to lunar perigee or apogee and new or full moon, I was able to test the theory over the next several months. It was utterly disturbing to watch disruptions take place on schedule month after month during the predicted days and never outside of those days. And it wasn’t just me seeing what I wanted to see because when learning lessons of an emotionally charged nature arise, there is no mistaking or ignoring them. Additionally, I started with nine months of unbiased records in which a pattern was clearly evident before I ever suspected the moon might be involved; the data spoke for itself.
Putting this knowledge to practical use involved predicting and preparing for disruptive days, understanding that during heavy lunar influences things might not be as they seem, and remembering that emotional buttons are far more sensitive during such days. Moderating the forum became a game of nailing the timing, nature, and plot of the upcoming disruption in order to head it off, sometimes with success and sometimes without depending on how sophisticated the plot was and how well I could decipher the synchronistic omens and symbolic warning dreams preceding these impending obstacles.
The process usually played out as follows: within a week or two leading up to an incident I would be given dreams containing symbolic clues about the themes and characters involved, then I would reference the moon chart to get an idea of the timing, and finally within a day I would receive numerous synchronicities informing me the event was close at hand. Lately I have begun incorporating astrological aspects (planetary alignments) to gain additional insight on the timing and theme.
While this system may seem delusional to the casual reader, it was derived using a process of observation, hypothesis, testing, and refinement. That this system has been applied successfully in all areas of my life to reduce stress and redundant obstacles, improved my skills as moderator and kept the forum impervious to permanent disruption, and continues to correctly predict when mechanical tendencies are amplified — these prove to me its validity and practicality.
Only then did I realize Gurdjieff was being completely literal when he said we are food for the moon. Anyone who becomes aware of the lunar influence will see how people all around sway to the lunar influence like reeds to the breeze. Twice a month, what I term the “Matrix Control System” opens its maws and draws in a torrent of emotional energy from all those susceptible to the lunar influence.
So what exactly is the relation between the Matrix and the moon? The archetypal correspondences were discussed earlier. As for the technical relation, I have concluded that the gravitational interaction between earth, moon, and sun causes cyclical variation in the separation between dimensions and densities. Just before and after a new or full moon, the dimensional veil is thinnest and hostile forces from other realms, including the astral and hyperdimensional realms, have an easier time penetrating into the physical plane.
The thinning of dimensional separation has two main consequences. First, as mentioned it is easier for beings to cross realm boundaries. Hostile entities require less energy to breach the realm of their targets, or stated another way, metaphysical defenses against physical and psychic violence tend to wane around such times. But on a positive side the thinning also supports personal expansion into new realms of being, thus the new moon is said to be a good time for starting new projects and manifesting intent through the principles of reality creation.
Second, because other realms become temporarily more accessible, occult practices become more effective. Invocations, psychic warfare, scrying and remote viewing are assisted during such times. This most greatly assists those darker forces who rely upon remote viewing of probable futures and psychic attacks to stalk and ambush their prey. But once again on a positive side the intuitive faculties are heightened and more technical forms of divination like scrying gain accuracy.
Concerning strictly the negative aspects of new and full moon energies, there is a qualitative difference. New moon energies tend toward implosion while full moon is characterized by energy of explosion. Whereas the new moon tends to induce oversensitivity, dissatisfaction, and depression, the full moon energies amplify overreaction, violence, and outright lunacy. It is esoteric fact that the moon rules over the imagination, and both during full moon and new moon windows the imagination is particularly prone to being misapplied, meaning misunderstandings, false suspicions, and unfounded worries increase. But whereas the new moon exacerbates introspective turmoil, full moon externalizes the trouble.
What accounts for the qualitative difference? None other than the particular alignment between earth, moon, and sun. During a full moon, the earth is between sun and moon, meaning the latter two are astrologically in opposition. Whereas the sun represents spirit, the moon represents one’s shadow self. When in opposition, the light of spirit is misdirected by the mechanical pressures of the shadow self, meaning energy is expressed but in an outwardly harmful way, thus its association with overreaction and violence. When new, the moon is between sun and earth, energetically blocking or filtering the solar energies. The shadow self stifles the light of spirit, thus the implosive quality of this alignment and its association with oversensitivity and depression.
To illustrate, in my experience certain vulnerable forum members tended to get moody during the new moon and overreact to misperceived criticism or get depressed and give their farewell, while during a full moon people are more likely to lash out when the lunatics crawl from the woodwork to provoke at the most sensitive times. This is not a fast rule, just a general observation. How these energies manifest elsewhere depends on the context, and the lunar influence manifests through whatever means are at hand to extract the greatest amount of emotional anguish.
Nevertheless, it would be incorrect to blame the moon exclusively as the cause of troubles, as during more harmonious astrological alignments it actually supports healthy mechanical functioning. When the moon is trine or sextile to the sun, meaning in between new and full and at least a day away from quarter moon, the lunar influence sustains peaceful progress. So one could equally say that four times a month the moon supports tranquility.
The moon is by no means the only cyclical factor pulling our strings. There are numerous other cycles from personal to national to global and cosmic. Most of these have biological or astrological origins. While the astrological ones are important to consider, particularly certain planetary aspects, I consider the lunar influence to be the strongest and most observable.
It is no secret that hyperdimensional attacks, which are acts of spiritual warfare, are directed at a target’s weakest spots at the weakest moments. That is simply a matter of efficiency and logistics. Astrology is an important part of determining this timing because the realm dynamics between attacker and target are greatly influenced by celestial alignments. Different alignments impress upon a given location different spectra of vibrations which in turn resonate corresponding elements within the souls of individuals in the vicinity; the manner in which they vibrate pulls from reality a corresponding set of experiences and learning lessons. Certain vibrations correspond to learning lessons involving confrontation, violence, and attack, and it is when these vibrations are strongest for an individual that astral and hyperdimensional attackers find it easiest to fulfill their role in his experiences. A more thorough explanation can be found on my website in an article titled Realm Dynamics.
While certain lunar alignments exacerbate certain mechanical tendencies which in turn can create emotional turmoil, I have found that the moon’s primary function during such times is merely to open a window between the darker realms and this world. Whether this window of opportunity is actually utilized depends on the individual in question and whether the attackers have the necessary interest and resources. In other words, the turbulent experiences that may arise during critical lunar days are not necessarily deterministically created by the moon, rather the moon opens a window during which intelligent forces can, at their own discretion and choice of timing, initiate an episode of feeding or sabotage.
The reason I say this is because through certain means already described I can detect well in advance of a lunar influence period what plans for sabotage are already in the works. There is an active intelligence behind many of these episodes, presumably non-human as evidenced by the periodic abduction and posthypnotic programming of key individuals who will take part in the next disturbance. Or, in the days preceding a sabotage attempt coinciding with a lunar window, one will experience increased precognitive indicators like ear ringings and deja vu, respectively signifying monitoring attempts and timeline editing by hyperdimensional forces.
There are a variety of reasons why some people seem to experience the lunar influence more than others.
First, active targeting plays a large part in the worst of the trouble, those who are not targeted will not experience much trouble other than some crankiness between themselves and others.
Second, where the moon is placed in one’s natal chart (what the lunar configuration was at moment of birth) may play a role in how strongly its mechanizing influence trespasses into one’s emotional and psychological states. Different people have different natal charts and will thus be influenced to different degrees.
Third, although this is speculative, I suspect geographic latitude factors into how strongly one falls within the earth-moon energy conduit; because the moon orbits around the earth’s equator with a maximum eight degree deviation north or south, those nearer to the equator will be more deeply caught up in the gravitational line of tension between earth and moon while those in the higher latitudes might experience the lunar influence more weakly.
And fourth, the lower one’s soul frequency, the greater one’s mechanical tendencies, and the less esoterically developed one is, the greater the lunar effect. It would take fission from the base matters of the soul and fusion of the nobler qualities to gain victory over the lunar influence within oneself, and great wisdom and compassion to handle whatever disruptions may arise among others. In fact, it is toward this end that the moon can actually catalyze our progress by making us aware of our weaknesses.
If you want to test this theory for yourself, consult the Moon Chart for the current month to see whether the shaded regions on the chart correlate with any patterns in your own experience. You can also download this chart to your computer, to run within a browser.
Generally, the shaded regions (gray = new, red=full, purple = quarter moon) are merely windows for turmoil — there is no guarantee each window will bring trouble, but in my case I have found that when trouble does arise it does so exclusively in the shaded regions. There have been some weaker disturbances on quarter moon days (moon square sun) and during certain very strongly discordant astrological aspects, but these are infrequent and no where near as severe as what tends to arise around new or full moons so I consider them insignificant. If you find the moon chart has some validity, then you can use it to better prepare for and perhaps head off potential obstacles. It should merely assist in giving you a heads up, to be used in conjunction with your own intuitive system of “reading the weather”.
Without being aware of the lunar influence one falls too easily under its soporific influence. One is likely to perceive the wrong dynamics behind a situation, take things too personally and succumb to depression or misplaced outrage, and fail to place one’s energies at the right place at the right time. The types of lessons attracted during lunar windows can be learned in easier ways through foresight; by becoming aware of a problem before it happens, one learns the same lessons that would otherwise come about through painful experience… therefore awareness protects against involuntary suffering.
The ultimate goal of this knowledge is to increase awareness and help one gain an upper hand over otherwise invisible and subliminal influences. Applied awareness always has an inverse effect upon negative influences; for instance, while lunar windows tend to induce suffering by default, through awareness one can make use of temporary dimensional fluidity to more effectively intend for and manifest positive futures. With awareness one can learn more efficiently, have a smoother and more exciting path of progress through life, avoid unproductive obstacles, and gain a measure of liberation from the enslaving effect of ignorance.
This is one of the more troubling and less explained concepts of the 4th Way. In the 4th Way cosmology, creation proceeds outward and downward from a central point, called Sun Absolute. Creation passes through multiple levels, known as cosmoi or worlds and finally reaches the level corresponding to Earth. Due to special cosmic circumstance , organic life on Earth is necessary for receiving this energy of creation and transforming this into a form that is passed further along, to 'feed' the 'moon,' which is said to be growing. All this is seen as a natural process where organic Earth life, including man, performs a function in a cosmic organism, a little like bacteria perform a function in the human digestive system. The fact of mankind collectively being required to produce certain 'vibrations' or 'energies' for serving various cosmic purposes is stressed throughout Gurdjieff's Beelzebub's Tales. So called planetary influences cause mankind to fight wars and endure cataclysms so that a certain quota of energy release be fulfilled and the 'moon fed.'
Exactly what the moon represents is not described in much detail. The food in question is described as vibrations generated by intense human experience, for example the experience of violent death. While being food is inescapable, man may still modulate the quality of his contribution to the cosmic demand of vibrations. With man being less and less conscious, nature found it necessary to substitute quantity for quality of vibrations, thus leading to population explosion and increased incidence of natural catastrophy and war. From Beelzebub's Tales to his Grandson:
""And so, my dear Hassein, when it appeared that the instinctive need for conscious labor and intentional suffering in order to be able to take in and transmute in themselves the sacred substances Abrustdonis and Helkdonis and thereby to liberate the sacred Askokin for the maintenance of the Moon and Anulios had finally disappeared from the psyche of your favorites, then Great Nature Herself was constrained to adapt Herself to extract this sacred substance by other means, one of which is precisely that periodic terrifying process there of reciprocal destruction."
Gurdjieff is not alone in proposing that man feeds something else. In the following we will make a quick tour of various other sources' take on the matter:
In archaic Christianity, in the the Gospel of Thomas we have:
(60) They saw> a Samaritan carrying a lamb, who was going to Judaea. He said to his disciples: (What will) this man (do) with the lamb? They said to him: Kill it and eat it. He said to them: While it is alive he will not eat it, but (only) when he kills it (and) it becomes a corpse. They said to him: Otherwise he cannot do it. He said to them: You also, seek a place for yourselves in rest, that you may not become a corpse and be eaten.
This is at some variance with the theme of the good shepherd. This is understandable though, since the Nag Hammadi texts had not gone through the centuries of selective editing undergone by the rest of the Bible. Even so, this may be interpreted in countless allegoric ways. The core of the matter is that man is food only insofar he is "dead," which we may interpret as mechanical, without consciousness.
Castaneda, in his last book, The Active Side of Infinity, speaks of a cosmic predator that uses man as food: Man has a glowing coat of awareness which the predator eats, leaving just the bare minimum of "consciousness stuff" for man to remain physically alive. The predator "milks" man through arranging for constant trouble and crisis and senseless preoccupation, so as to generate flashes of awareness that it then proceeds to eat. "Seek a place for yourselves in rest in Thomas above means do not waste "soul stuff" for feeding the predator. In other words, do not react mechanically to whatever the world throws at you, or, yet in other words, "remember yourself."
Boris Mouravieff, drawing on Gurdjieff and possibly Eastern Orthodox monastic tradition, states the following:
"This task is crushing. Under normal conditions of peace, insufficient quantities of energy are transmitted to the Moon as a result of the work of human society and its surrounding fauna and flora. This necessitates interventions on the part of the Deuterocosmos, which provoke convulsions in the Tritocosmos. The aim of the latter is to increase the energy expended at this level, so as to ensure the nourishment and growth of that cosmic foetus that is the Tessaracosmos. This is, for example, the cosmic origin of wars and revolutions, of epidemics, and of all the other large-scale catastrophes that plague humanity. ... considerable conscious efforts must be made by exterior man on the esoteric plane before man can efficiently contribute as he must - by his own evolution - to the harmonious evolution of the System of Cosmoses."
The Gnostics, who also may have figured among Mouravieff's influences, maintained that the Earth and material creation in general were the product of an evil demiurge, chief of the "archons of darkness" or "princes of the air." Mouravieff calls this being or principle Absolute III and also indirectly identifies it as the Yahweh of the Old Testament, just as the Gnostics did. This Absolute III through various spirits plays humanity against itself as in a game of chess, with the effect of generating vibrations for "feeding the moon."
Various modern channeled sources speak of man being a source of psychic food for various beings. They speak of this as they would of eating bread, as a most obvious state of matters. We'll take Barbara Marciniak's Bringers of the Dawn as an example:
"Consciousness vibrates, or can be led to vibrate, at certain electromagnetic frequencies. Electromagnetic energies of consciousness can be influenced to vibrate in a certain way to create a source of food. Just as apples can he prepared and eaten in a variety of ways, consciousness can be prepared and ingested in a variety of ways. Some entities, in the process of their own evolution, began to discover that as they created life and put consciousness into things through modulating the frequencies of forms of consciousness, they could feed themselves; they could keep themselves in charge. They began to Figure out that this is how Prime Creator nourished itself. Prime Creator sends out others to create an electromagnetic frequency of consciousness as a food source for itself. The new owners of this planet had a different appetite and different preferences than the former owners. They nourished themselves with chaos and fear. These things fed them, stimulated them, and kept them in power. These new owners who came here 300,000 years ago are the magnificent beings spoken of in your Bible, in the Babylonian and Sumerian tablets, and in texts all over the world. They came to Earth and rearranged the native human species. They rearranged your DNA in order to have you broadcast within a certain limited frequency band whose frequency could feed them and keep them in power."
The idea is in no wise new, but Marciniak is rather more blunt in talking about matters where Jesus, the Gnostics, Gurdjieff, Mouravieff and even Castaneda found it necessary to tread somewhat carefully.
Also at the modern end, we have the UFO phenomenon. To make sense of the abduction phenomenon we cannot very well claim that this were scientific research. This sounds rather more like a systematic exploitation or breeding program. The phenomenon appears to be partly physical, yet not entirely so. Jacques Vallee states:
"The UFO Phenomenon exists. It has been with us throughout history. It is physical in nature and it remains unexplained in terms of contemporary science. It represents a level of consciousness that we have not yet recognized, and which is able to manipulate dimensions beyond time and space as we understand them."
As concerns the idea of man being psychic and sometimes physical food, the reader may read up on the abduction phenomenon. This is however extremely confused and we may only say that this is not so by chance.
The practice of sacrifice to various gods goes throughout all ages. The sacrifice phenomenon goes from having a religiously flavored way to eat meat to complicated and ritually strict forms of human sacrifice. In the latter category, the practices of the Aztecs are informative. In Aztec Warfare, Western Warfare Richard Koenigsberg documents how it was a declared purpose of warfare to procure sacrificial victims for feeding the Sun god. The Western powers of WWI engaged in the precisely same activity, however more hypocritically: The author argues that the nations competed in which would sacrifice more young men, so that their blood would nourish the greatness of the nation. The name of the would-be god is changed but the idea remains. The trench battles of WWI were militarily extremely inefficient and costly in casualties. The moon always makes a profit while the nations bleed. The Aztec's peculiarity was that this was openly recognized and they were willing participants in feeding a bloodthirsty god.
Even the most cursory review of diverse cultures and ages points to the theme of man being food. Indeed, this is hard to miss, once one looks. Still, this is the strictest taboo and object of denial, where materialistic man relegates this state of matters either into ignorant past or the fringe realm of cookery.
In modern popular culture we have new renditions of the theme, maybe best exemplified by the Matrix movies. This has a dual effect: On one hand, it creates an automatic association of the theme with the realm of science fiction, a time honored technique of dealing with anything troubling. On the other hand, it provides a modernized version of the ancient theme with at least a partly valid outline of the profile of the question. Thus, as with legend in general, these works speak at different levels to different audiences. Ignorance and denial cannot be overcome by force, thus for man to benefit from any such information there must exist a certain questing spirit. The impulse is generally beneficial but again can get diverted by too much identification with specifics of one story or hero.
The QFS understands that Gurdjieff in his day needed to have recourse to allegory and could not right out say that so-called aliens or 4th density service to self entities used humanity as a sort of natural resource, to be farmed and harvested and kept forever ignorant of their fate. The 'evil magician' parable in Ouspensky's In Search of the Miraculous comes very close to saying this explicitly, though. In present day popular culture, the Matrix movies are another well known allegory for the same.
What to do about it? Gurdjieff devotes a whole chapter of Beelzebub's Tales to the impossibility of any political solution to the scourge of war. History and present bear witness to the grim correctness of his views. Man should wake up and change. In Castaneda's words, man should no longer honor the contract binding him to the predator. But the predator is internal, as is Gurdjieff's mythical "organ kundabuffer." Such a revolution is in the first place internal, yet it does not necessarily take the form of political pacifism or any other ism. The Gnostics' denouncing of the human condition cost them dearly. Gurdjieff may have taken the lesson of history to heart and refrained from including evil demiurges or bloodthirsty intrusive aliens into his cosmogony because this would on one hand have invited even greater enmity against him and secondly would have diverted attention off the central aspect of the problem: The evolution of man. The situation is not seen as a moralistic punishment for a fall. It is seen as a natural consequence of a state of being, just as it is a natural consequence of being a rabbit to sometimes get eaten by a fox. Freedom exists only on a vertical axis, where man may evolve "being" and thus escape certain otherwise inevitable laws. We might speak of outgrowing a spiritual-ecological niche or of not being "dead," as in the parable of the Gospel of Thomas.
Humanity as a whole cannot escape but groups of individuals can become aware of this situation and find an escape. This is exceedingly rare and QFS understand such an escape to mean 'graduation to 4th density' or accomplishing the 'great work' of the alchemists.
Man's tendency to subjectivity and egocentrism serves to maintain this status quo.
Everything living on the Earth, people, animals, plants
is food for the moon…. All movements, actions, and
manifestations of people, animals, and plants depend
upon the moon and are controlled by the moon….
The mechanical part of our life depends upon the moon,
is subject to the moon. If we develop in ourselves
consciousness and will, and subject our mechanical life
and all our mechanical manifestations to them, we shall
escape from the power of the moon.
– G. I. Gurdjieff
In 1916, hoping to interest the Russian intelligentsia in his teaching, Mr. Gurdjieff asked his students to spread the ideas. It’s likely that the idea about man being not only a puppet of the moon but also its “food” was one they rarely, if ever, spoke about. It’s just too strange. Even today, some 90 years later, there is little discussion about the unique place given the moon in the teaching. If mentioned at all, it is taken either as a fable or as a metaphor for the creation of the moon in oneself. But Gurdjieff maintained that all of his ideas could be taken in seven different ways, one of which is factual.
Gurdjieff’s ideas of the moon’s control and use of the organic life of the Earth, and that but for the moon’s need there would be no organic life, or at the least a very different organic life on Earth, seem to be unique to The Fourth Way. Is this idea — that all organic life and man in particular are intimately involved in the mechanical process of reciprocal maintenance — unique to Gurdjieff’s teaching or have modern science, other ways, teachings and religions spoken of this?
Today’s scientific thought considers the moon to be essentially dead and acknowledges only the gravitational influence of the moon, primarily the tidal effect. This influence could be considered a “measurable” influence. There is anecdotal evidence of the moon’s more “subtle” influence on human behavior, generally considered to be a negative effect, on a woman’s menstrual cycle and on plant growth. Belief in the moon’s subtle influence on life is widely held among diverse cultures and often incorporated into their agrarian and cultural practices and beliefs. Science to date has been unable to prove that these subtle influences on life are real.
Though there is perhaps a connection between the scientifically acknowledged, measurable influence of the moon as the cause of tidal movements, human behavior and women’s menstrual cycles, these studies are quite far from showing causation. The commonality may be that the moon does affect the movement of fluids on Earth. The human body is between 50 and 60 percent water, with the brain containing approximately 75 percent water. Plant life can contain up to 90 percent water. The one element that science believes to be indispensable for life is water. Scientific thought sees that the Earth has an abundance of water, a complex atmosphere and therefore an abundance of life. Conversely, until recently science believed the moon has no water, no atmosphere, and no way of acquiring either and therefore is dead and will likely always be dead. The part of this scientific thinking that has recently changed involves the presence of water on the moon. The moon is now believed to have small quantities of water in the form of ice at the moon’s south and north poles. The source and extent of water on the moon is unknown.
So, is the moon dead or merely a very young planet (in planetary terms) beginning its process of growth? Gurdjieff stated quite clearly that the moon is a being, a younger version of the Earth, evolving and growing with the help of organic life on Earth. That organic life is influenced and manipulated to provide what the moon needs for its growth. This Trogoautoegocratic system is a part of the teaching’s cosmology, as graphically demonstrated in the Ray of Creation. As a part of Fourth Way cosmology, the moon is near the end of the descending creative octave. It is in the creation, or origin of the moon, that current science belatedly has come to a very similar, though not identical, view as to the mechanics that led to the creation of the moon.
In the First Series Gurdjieff writes that the moon was created accidentally by the collision of the Earth with the comet Kondoor. The largest fragment created by this collision was subsequently captured and became Earth’s moon. After many years of favoring other theories, today’s science, for the most part, has come to accept the hypothesis of a giant collision as the causal event which resulted in the creation of the moon. This theory postulates that during the Earth’s early life, some four billion years ago, a planetoid of approximately the size of Mars collided with a young planet Earth. The ensuing debris that was the result of the collision accreted and formed the moon. Satellite investigations and analysis of the rocks brought back to earth by the Apollo manned space missions have provided many details of the composition of the moon. With the use of this information and computer modeling, modern science has generally come to believe that the moon’s origin is best explained by the giant collision hypothesis.
Amazingly, Gurdjieff also held that at the time of this collision a smaller moon, which he calls Anulios, was created. Some 20 years after his death this was scientifically verified. The New York Times reported in July 1970:
It has recently been discovered that the Earth and the moon do not make up an isolated, self-sufficient two-body system, as men have believed for centuries. Rather, they are part of a three-body system whose third member is a tiny “quasi-moon” only a mile or two in diameter. Toro, as this third body has been named, wanders around the sun five times in the time that it takes Earth to make eight circuits. When Toro comes too near earth — 9.3 million miles at the closest point — Earth’s gravity tends to change Toro’s curvilinear path so that on its next passage it is further away from Earth; in turn, Earth’s gravity affects this revised path so that on its following pass it is closer to Earth.
While current scientific thought has relegated the moon to a chunk of dead rock exerting only a measurable gravitational influence on the Earth, this view did not always dominate man’s beliefs. The science, religions and peoples of the ancient world had a quite different view of the moon.
Pliny the Elder, a first century Roman naturalist, illustrates the scientific beliefs of his time which still held the moon as an influential presence on the organic life of Earth. “We may certainly conjecture that the moon is not unjustly regarded as the star of our life. This it is that replenishes the earth; when she approaches it, she fills all the bodies, while when she recedes, she empties them. From this cause it is that shell-fish increase with the increase of the moon and that the bloodless creatures especially feel the breath at that time; even the blood of men grows and diminishes with the light of the moon, and leaves and herbage also feel the same influence, since the lunar energy penetrates all things.”
Pliny’s words and observations, specifics aside, are not incompatible with Fourth Way teachings in that they represent a sweeping and dynamic view of the moon’s influence on organic life.
In the past, the moon was often seen as a living, life-giving and life-effecting being as represented by a particular god or goddess. Worship of the moon or its representatives and the orientation of life by the lunar calendar was a main focus of religious life. Time was measured by the cycles of the moon and the moon was believed to have an effect on the most essential aspects of life. Within the beliefs of the past there is often found a close association of the moon with liquids of life: water, rain, the ocean, dew, sap, milk, blood, semen, menstrual fluids.
The crescent moon often represented a container of a life-giving liquid and is seen throughout the ancient world as a crown adorning the heads of gods and goddesses. The old polytheistic religions of the world are replete with moon gods, goddesses and beings associated with the moon: Thoth, Ancient Egypt; Bridgit the Enchantress, Celtic Ireland; Diana, Ancient Rome; Artemis the Divine Archer, Ancient Greece; Shing-Moo, Ancient China; Cybele, The Lioness, Ancient Phrygia; Sinn, Ancient Babylonia; Helcate, the dark one, Ancient Greece; Lilith, Ancient Sumeria; Khons, the forgotten Egyptian, Ancient Egypt; Caridwen, Queen of the Cauldron; Danu, the Good Mother, Ireland; Isis, Mistress of Majic, Ancient Egypt, and many others.
Though many of man’s religions of the past promoted these beliefs, people through their own observations, experiences and instincts could often confirm the basis of religious teachings. In the arid climes where civilization first arose, the moon was generally the most important object and focus of religious ideas and observances. In juxtaposition to the sun, the other large dynamic celestial presence in their lives, the night and moon were welcomed. The desiccating sun, often seen as a destroyer of life, was gone, cooler temperatures enveloped the world, dew was formed and life became tolerable. The tangible relief that people felt in the setting of the sun and rising of the moon confirmed the soundness of many of their religious beliefs. Throughout the records that have come to us from the past there is extensive documentation of the widespread belief of life’s dependence on the moon. This view of dependence, to some degree, correlates with Fourth Way teachings. Gurdjieff says that it is the moon that exerts a mechanical control on all organic life on earth, though he also presents a less benign posture towards the moon: “The moon is man’s big enemy. We serve the moon.” While acknowledging the moon’s control, Fourth Way teaching brings a way to escape from this control, from mechanical life to “real life.”
Beginning with the late Bronze Age and early Iron Age (ca. 2000–1250 BCE) there began to be a lessening of the belief in the moon as the regulator and provider of life. Consequently, worship of the moon by the Earth’s peoples diminished. Concurrent with the moon’s decent there was an ascendancy of the sun in many of the religious beliefs of the world; the sun began to usurp many of the moon’s powers. This process of “solarization” was gradual and by no means universally accepted and was often met with resistance. Sun worship is essentially a learned belief. As science grew, belief in the sun’s dominance grew. Worship of the moon had begun and then grew instinctively; worship of the sun grew as the minds of men were taken with calculations and rationality. The science behind sun worship was undertaken by priests, not the people. Sun worship was facilitated by continually placing the sun’s location further and further from the Earth. Despite resistance by people clinging to the more instinctive beliefs of the past, solarization continued unabated. The solarization process has of late culminated in man’s current scientific view of the moon. This view, conveniently, is not at a cross purpose to the prevailing Western religious doctrines or conventional societal thought. By their actions and beliefs, even outside of the current mainstream religious teachings, it appears that most modern Western people have, in effect, become worshipers of the sun. In the Western world, the moon, with its importance in the minds of men greatly diminished by science and religion, has been left to the realm of poets, pagans and peasants.
Within the polytheistic world there is a partial correlation with The Fourth Way’s teaching regarding man as a food for the moon. In the mythology and the teachings of several of these polytheistic religions is found the belief in the moon as the repository of the finer bodies of man. In Etruscan mythology, the moon or “Luna” is the underworld, where souls go to rest and the production of new souls begins. In Greek mythology, upon death the soul and psyche first go to the moon and then go to the underworld where there is a second death and a separation. The soul then goes to the moon and the psyche to the sun. The Bhagavad-Gita describes two paths souls travel after physical death; one is the path of the sun, also known as the bright path, and the other is the path of the moon, known as the dark path. Gurdjieff states that man is a food for the moon and these myths and beliefs to a degree correlate with his statement. Gurdjieff also states that, “We are like the moon’s sheep, which it cleans, feeds and sheers, and keeps for its own purposes.” Though pantheistic religions and mythology put man under the sway of the gods they do not equate man to the status of domesticated sheep. This degree of mechanical control by the moon over organic life on Earth and man in particular is probably unique to Fourth Way teaching. Gurdjieff’s statement also implies that the moon is somehow feeding man. There is indeed some basis in Hindu beliefs that man does, at least indirectly, receive something from the moon in the form of soma. Soma in Hindu mythology is an elixir of immortality that only the gods can drink; the moon is said to be the storehouse or cup of soma. Though soma is believed by some to be a plant-derived intoxicant or hallucinogen, this may be a distraction from its real meaning. A verse from the Bhagavad-Gita speaks to this: “Permeating throughout the planetary system I maintain all moving and stationary beings by my potency and having become the essence of the moon, I nourish all plant life.”
Certain yogis believe that soma is a life-giving fluid created from the finer bodies of man that is to be showered by the moon with her light that descends on vegetables to form vitamins; it is also present in the cerebrum and has an essential role in the reproductive process. “The astral body rises up to the moon, the sun or other heavenly stars.... All our noble and virtuous deeds, our prayers and oblations offered with faith project that astral fluid from our bodies to the higher regions. The moon being the nearest heavenly body and a satellite of the earth attracts the astral fluid thus projected up and converts it into soma which in turn falls on the electric atmosphere of the earth and showers with rains, it descends with rainwater and takes the form of sap in vegetables, and lastly takes the form of semen when vegetables are consumed as food.”
Thus apparently it is within the Hindu yogic tradition that the closest approximation of Fourth Way teaching is found regarding the mechanical relationship of reciprocal maintenance of organic life on Earth with the moon. Even here, though there is a correspondence, there is not a clear view of the extent of organic life’s interdependence with the moon. A search through the beliefs of religions and mythology of the Earth’s peoples in seeking direct correspondence with this part of Fourth Way teaching is striking in the lack of even a close correlation. That the external teachings and beliefs of the three main monotheistic religions, Judaism, Christianity and Islam, have little in them that remotely resembles Fourth Way teaching is perhaps to be expected. The external trappings of all three of these great monotheistic religions were developed in a world saturated with pagan religions and were established in opposition to pagan beliefs. It is only within the polytheistic religions of the world that hints and similarities exist. The blunt clarity of Gurdjieff’s words is not to be demonstrably found within other teachings.
The lack of direct correlation in and of itself brings forth a question. What explains the uniqueness of this part of the teaching and why isn’t there a more direct correlation? Perhaps Gurdjieff answers this himself in the First Series “It might happen that having understood the reason for their arising, namely, that by their existence they should maintain the detached fragments of their planet, and being convinced of this their slavery to circumstances utterly foreign to them, they would be unwilling to continue their existence and would on principle destroy themselves.”
1. Everything living on the Earth. P. D. Ouspensky, In Search of the Miraculous, pp. 84–85.
2. The moon. Ouspensky, p. 83. “The moon is still an unborn planet…. It is becoming warm gradually and in time (given a favorable development of the ray of creation) it will become like the earth and have a satellite of its own, a new moon. A new link will have been added to the ray of creation. The earth, too, is not getting colder, it is getting warmer, and may in time become like the sun.”
3. Gurdjieff stated quite clearly. Ouspensky, p. 25.
4. The collision of the Earth with the comet Kondoor. G. I. Gurdjieff, First Series, p. 82.
5. Toro. William Patrick Patterson, Eating The “I”, p. 44.
6. Natural History. Pliny the Elder, Bk.11 C11 (No. 221).
7. The moon is man’s big enemy. G. I. Gurdjieff, Views from the Real World, p.198.
8. Bhagavad-Gita. 8.24 8.25 8.26.
9. We are like the moon’s sheep. Gurdjieff, Views, p. 198.
10. Hindu beliefs. René Guénon, Man and His Becoming According to the Vedanta(New Delhi: Oriental Books Reprint, 1981), p. 14: “Memory, being but a reflex of perception, can be taken as denoting, by extension, everything which possesses the character of reflective or discursive, that is to say, of indirect knowledge. Moreover, if knowledge is symbolized by light, as is most often the case, pure intelligence and recollection, otherwise the intuitive faculty and the discursive faculty, can be respectively represented by the sun and the moon. Traces of this symbolism are to be detected even in speech: for example, it is not without reason that the same root man or men has served, in various languages, to form numerous words denoting at one and the same time the moon, memory, the ‘mental’ faculty or discursive thought, and man himself insofar as he is specifically a ‘rational being.’”
11. Bhagavad-Gita. 15.13.
12. The astral body. Swami Vishnu Tirtha, Devatma Shakti (New Delhi: Swami Shivom Tirth, 1948), p. 50.
13. It might happen. G. I. Gurdjieff, First Series, p. 88.
First printed in The Gurdjieff Journal.
“The moon at present feeds on organic
life, on humanity … this means that
humanity is food for the moon. … If all
men were to become too intelligent they
would not want to be eaten by the moon.”
(Gurdjieff, in Ouspensky, 1949, p. 57)
According to Mr. G., the moon is a living being, as are the planets, the earth and sun. However, it is a planet in birth, in its early stages of development, capable of eventually attaining the degree of intelligence of the earth. At one time, the sun existed at the level of earth, while the earth was like the moon. As the ray of creation evolves, these cosmic bodies attain higher levels of intelligence, although this is not guaranteed. As it is, the moon has no or little atmosphere or rotation, and supports no organic life of its own. However, it maintains important roles in reference to the growth, life and evolution of organic life on earth. Gurdjieff describes the moon's influence as a primary motive force effecting human's mechanical and unconscious actions:
- All his movements and consequently all his actions are controlled by the moon. If he kills another man, the moon does it; if he sacrifices himself for others, the moon does that also. All evil deeds, all crimes, all self-sacrificing actions, all heroic exploits, as well as the actions of everyday life, are controlled by the moon. (Ouspensky, 1949, p. 85)
Ouspensky's student, Rodney Collin, provides an astonishing and horrifying depiction of how the moon causes common patterns of mechanical movement, gestures and activity among humanity asleep:
- ... with large numbers of lazy and sedentary people in modern life ... their lives contain almost no intentional movement, they are completely filled with unintentional movement, aimless movement, movement wholly under the Moon's sway. ... Not only all obvious kinds of fidgeting, restlessness, mechanical gestures of the hands and arms, changes of bodily position, stroking the face and chin, tapping with fingers or feet ... the mechanical play of the facial muscles ... they are never still. ... Almost all the waking and sleeping life of many city-dwellers is occupied by involuntary, unrecognized and completely aimless motion. This is what it means to be under the power of the moon. ... Again, we may say that a very large part of human life is given over to the performance of habits; and that all this is under the influence of the Moon. ... Chief weakness is thus built on habit, habit on involuntary action, and involuntary action on pointless movement. And the primary cause of this whole sequence is the apparently innocent influence of the Moon upon liquid matter. (Collin, 1980, pp.112-4)
Collin's suggests possible mechanisms for lunar influences through effects upon the liquid mass of the planet. Not only are the oceans subject to the tidal effect of the moon but so are liquids incorporated in organic matter. Whenever there is liquid there is lunar motion. (p.111) The moon counters the pull of the earth on organic life and holds organic liquids in suspension. Collin argues that the moon acts upon the lymph system which has no pump of its own (as does the blood circulation powered by the heart and related to the Sun).
Thus, the moon maintains the lymph system in suspension which requires movement on the part of person in order to renew lymph circulation. The lymph itch demands continual unconscious movement in order to dissipate the irritation that would otherwise build up.
In terms of humans' abnormal psychology, it is not only habits of movement, but all manifestation of false personality with its destructive habits and negative emotions which are under the influence of the ninety-six laws of the moon. The pathological expressions of humanity asleep, especially the process of reciprocal destruction, "feed the moon," all related to the lunacy of humankind and the most mechanical manifestations of the strange human psyche. Ouspensky (1957) explains:
- All our mechanicalness depends on the moon. We are like marionettes moved by wires, but we can be more free of the moon or less free. When we understand that, we will understand the way to become more free is by not identifying, not considering, struggling with negative emotions, and so on. At present we cannot move a step without the energy of the moon ... All sleeping people are under the influence of the moon ... but if a man develops, he can gradually cut some of the wires that are undesirable and can open himself to higher influences. In this way, he can become free from the moon. (Ouspensky, 1957, p.198)
Another major facet of the moon's control over humanity concerns how the moon feeds off the souls of human beings and other organic life forms. Gurdjieff presents a picturesque view: "The moon is a huge living being feeding upon all that lives and grows on the earth." (1949, p, 85)
- ...when anything dies — whether man or cockroach — its soul goes to the moon. (p.213)
- The term "soul" is used is in the system in the sense of life-principle. The soul may be described as a cloud of fine matters or energies connected together and bound to the physical body. As long as it is in the body, the body is alive and body and soul make one thing. When they separate, we say that the body dies. It is this that distinguishes a piece of dead meat from living flesh. (1957, p.180)
The term soul is used here to refer to the fine matter/energies that serve as the vital or animating principle within the body. In a human, the soul may be highly underdeveloped, in which case it has few psychic properties. Gurdjieff portrays the fate of such souls eaten by the moon:
- "The souls that go to the moon, possessing perhaps even a certain amount of consciousness and memory, find themselves there under ninety-six laws, in the conditions of mineral life, or to put it differently, in conditions from which there is no escape apart from a general evolution in immeasurably long planetary cycles. The moon is "at the extremity," at the end of the world; it is the "outer darkness" of the Christian doctrine "where there will be weeping and gnashing of teeth." (1949, p. 85)
In Beelzebub's Tales, G. explains that many of the woes which have befallen humanity, relate to an early cosmic catastrophe which occurred when a comet collided with the earth and broke off two fragments, the moon and a secondary moon unknown to us. After this, the sacred vibrations Askokin were required to be sent to the moons in order to maintain them.
However, as humans developed, the possibility was raised that they might attain Objective Reason, as usually occurs among three-brained beings within other solar systems. In this case, they would realize the"stupendous terror" of their position — that by their existence, their lives and death, they are simply maintaining the moon. If humans realized the horror of the situation and their slavery to the moon, they might "be unwilling to continue their existence and would on principle destroy themselves." (1950, p. 88)
It was for this reason, that the accursed organ Kundabuffer was implanted in humans, so that they would perceive reality topsy-turvy and be conditioned simply by sensations of pleasure and enjoyment.
Although the organ kundabuffer was latter removed, its effects on humankind's psyche had become crystallized in their presences, and passed from generation to generation.
A number of particularly destructive processes were then observed on planet earth, including increases in the birthrate and the emergence of warfare — the process of reciprocal destruction.
Beelzebub describes this horror to his grandson:
- "... it was possible sometimes to observe very strange manifestations of theirs, that is, from time to time they did something which was never done by three-brained beings on other planets, namely, they would suddenly, without rhyme or reason, begin destroying one another's existence.
- ... from this horrible process of theirs their numbers rapidly diminished..." (1950, p. 91)
Wars and animal sacrifice are particularly horrific processes which produce a surplus of the Sacred Askokin vibrations, threatening not only the evolution of the moon and its atmosphere, but also, the broader cosmic harmony.
Beelzebub explains that although the moon eventually became stabilised, varied Most High Sacred Individuals then made other cosmic adjustments in order that the Sacred Askokin be produced through other means. In particular, this sacred substance exists in a state blended with two other sacred substances "Abrustdonis" and "Helkdonis," but must be released in order to feed the moon. These substances are in fact those substances by which the Kesdjan (or astral) body and the mental body (or the body of the Soul) are formed and perfected. Unfortunately again, these sacred substances are only separated through being efforts — conscious labours and intentional sufferings, or being Parktdolg duties, which are seldom fulfilled given the general degradation of the human psyche and the deterioration of the quality of vibrations given off by humankind.
And so, woe to humanity, through the processes of reciprocal destruction, declining longevity and death, the poor souls produce the vibrations required to maintain the moons. The souls feed the moon and the nuts become fertilizer. The inner cosmos of a human being is intimately connected with the larger cosmos of the solar system and even the universe.
Footnote: The contemporary heart master, Adi Da (1995) in his autobiography, The Knee of Listening, recounts his experiences of the lunar realm: “There were also times when I saw and learned the workings of psychic planes and subtler worlds. I remember once for a period of days I was aware of a world that appeared to survive in our moon. It was a superphysical world or astral world where beings were sent off to birth on the earth or other worlds, and then their bodies were enjoyed cannibalistically by the older generation on the moon, or they were forced to work as physical and mental slaves.” (p. 108) Adi Da’s remarks are clearly in keeping with Gurdjieff’s claims about the lunar world, and its feeding off the soul energies released by the death of organic life forms.
By Louis Proud © 2013 From: Google Books
In In Search, Ouspensky describes a conversation he had with Gurdjieff in Moscow not long after they first met. Ouspensky brought up the topic of mechanization in cities. The phenomenon, he said, was getting out of control, and people themselves were “turning into machines.” Gurdjieff responded by saying people are machines already. Pointing down the street, he remarked, “Look all those people you see are simply machines — nothing more.”
On another occasion he stated,
Man is a machine. All his deeds, actions, words, thoughts, feelings, convictions, opinion, and habits are the result of external influences, external impressions. Out of himself a man cannot produce a single thought a single action. Everything he says, does, thinks, feels — all this happens.
The idea that people are machines is fundamental to Gurdjieff's system of the Fourth Way. According to Gurdjieff, the vast majority of people on Earth are simply lumps of flesh who, rather than being in control of their lives, are thrust this way and that by events occurring around them. A suitable metaphor would be a ship cast adrift on the ocean without a captain to steer it. Of course we think we're in control of our lives, but this is only an illusion. Gurdjieff further taught that the average person, being but a lump of flesh, ceases to be after death; meaning they have no existence beyond the physical body.
Gurdjieff's philosophy would be a bleak and mechanistic one were it not for the fact that he also believed man can become more than his physical body. Gurdjieff taught that man has the potential to develop three additional bodies: the “astral body,” the “mental body,” and the “"causal body,” each of which is composed of progressively finer matter. Generally speaking, we are not born with these bodies; they must be earned, as it were, through rigorous inner work.
Ouspensky quotes Gurdjieff as saying,
Only the man who possesses four fully developed bodies can be called a 'man' in the full sense of the word. This man possesses many properties which ordinary man does not possess. One of these properties is immortality. [his emphasis]
To have all four bodies is to have a “soul”.
According to Gurdjieff, the planets, including the Moon, are living beings that grow and develop.
Gurdjieff used the term “organic life on Earth” to refer not only to humanity but plants and animals as well — all forms of life. Organic life on Earth, he said, is subject to influences from the planets, from the Moon, and from the Sun as well as from the stars. These various influences act simultaneously, but depending on the moment one influence tends to predominate. Gurdjieff made the point that we cannot avoid these influences; we are dependent upon them. What we can do, though, is make a choice between influences — a topic to which we'll return.
Of all the cosmic influences listed by Gurdjieff, he attached particular importance to the Moon. Concerning the topic of war and planetary influences, he told Ouspensky that the Moon “plays a big part in this.”
On another occasion he said,
The influence of the Moon upon everything living manifests itself in all that happens on the Earth. The Moon is the chief, or rather, the nearest, the immediate, motive force of all that takes place in organic life on Earth.
From another perspective, the author Charles Fort (1874-1932) once wrote: “The Earth is a farm. We are someone else's property.” Had Gurdjieff read these words, I'm sure he would have agreed with them.
Gurdjieff was opposed to the popular view of Earth as humanity's servant. He did not think it possible for humanity to control or dominate nature. “Humanity, like the rest of organic life, exists on earth for the needs and purposes of the earth,” Ouspensky quotes him as saying.
 Ouspensky, In Search of the Miraculous, 18.
 Ibid., 21.
 Ibid., 44.
 Ibid., 24.
 Ibid., 85.
 Mirabello, The Odin Brotherhood.
 Ouspensky, In Search of the Miraculous, 57.
The Earth, then, is the boss, and we are its servants. Or, perhaps more appropriately, we are its inmates, because in many ways Gurdjieff considered the Earth as a kind of prison. “Humanity as a whole can never escape nature,” he said.
Gurdjieff further held that everything we experience as a species — whether we happen to be thriving, dying in large numbers, evolving, degenerating, or struggling against nature — happens in conformity with nature's purposes. This would suggest, for example, that the current population of the Earth — huge and seemingly unsustainable though it is — is what nature requires at this moment in time.
And for those who like to believe the human species is currently evolving or will eventually evolve, Gurdjieff offers yet another bunch of sour grapes: “The evolution of large masses of humanity is opposed to nature's purposes.”
He is careful to point out that this rule only applies to a significant percentage of the population; the evolution of a small percentage may be what nature requires — it all depends. Gurdjieff goes so far as to propose if a large number of people were to evolve, it would be detrimental to the Earth and other planets. This is why “there exist … special forces (of a planetary character) which oppose the evolution of large masses of humanity and keep it at the level it ought to be.”
Once again, Gurdjieff makes special mention of the Moon:
The evolution of humanity beyond a certain point or, to speak more correctly, above a certain percentage, would be fatal for the moon. The moon at present feeds on organic life, on humanity. Humanity is part of organic life; this means that humanity is food for the moon. If all men were to become too intelligent they would not want to be eaten by the moon. [his emphasis]
Gurdjieff placed the Moon at the very bottom of a diagram he called the “ray of creation.” This diagram shares a number of similarities with the Qabalistic Tree of Life and was used by Gurdjieff to represent the universe. Unlike the Tree of Life, it consists of not ten but seven “worlds,” each representing a single note (or tone) in the great descending octave of the universe. (I am referring, of course, to the seven-tone musical scale, called the heptatonic.)
 Ouspensky, In Search of the Miraculous, 85.
 Ibid., 85.
 Ibid., 85.
 Ibid., 85.
Gurdjieff described the ray of creation as a living, growing system like the branch of a tree. He spoke of the Moon as the tip of this branch — the part that is young and still developing. Always eager to challenge scientific orthodoxy, Gurdjieff's Moon is not a cold, dead satellite that was once internally active but, on the contrary, “an unborn planet one that is, so to speak, being born.”
The Moon, said Gurdjieff, is gradually warming up and will one day become like the Earth, eventually giving birth to a moon of its own. This new moon will be another link in the ray of creation. At the same time the Earth is also warming up, and may, in time, become like the Sun, the intelligence of which is “divine.”
Without pointing out the obvious flaws in Gurdjieff's theory, he further declared the Moon, because it is growing and developing, requires a great deal of sustenance. This idea brings us back to what Gurdjieff stated earlier, the Moon feeds on organic life on Earth. To quote from In Search: “Everything living on the Earth, people, animals, plants, is food for the Moon. The Moon is a huge living being feeding upon all that lives and grows on the Earth.”
Gurdjieff revealed two distinct ways by which organic life on Earth provides sustenance for the Moon. One relates to the reception and transmission of planetary influences. The other relates to death.
Whenever something dies — be it a plant, animal, or person — a certain amount of energy is released as a result. This energy is what kept the living thing “animated.” Rather than simply being wasted, it is absorbed by the Moon, thus contributing to the growth of the ray of creation. Gurdjieff makes the point that the universe is entirely economical: energy, having served its purpose on one plane, goes to another. And so it is that the “soul” energy of Earth's organic life is consumed by the hungry, infant Moon.
Continuing with the theme of death, Gurdjieff described the Moon as a place akin to purgatory or hell — a place where “souls” remain trapped under ninety-six laws for “immeasurably long planetary cyc1es.”
 Ouspensky, In Search of the Miraculous, 83.
 Ibid., 85.
 Ibid., 85.
Gurdjieff explained, “the Moon is 'at the extremity,'at the end of the world: it is the 'outer darkness' of the Christian doctrine 'where there will be weeping and gnashing of teeth.'” Those with familiarity of the New Testament may recognize the following words from Matthew 25:30 (King James Version). The verse in its entirety reads: “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”
Gurdjieff believed, as stated earlier, wars and other events involving large groups of people are caused by planetary influences.
The fact that we're subjected to planetary influences is due to Earth's lowly position in the ray of creation (specifically, between All Planets and the Moon). Because energy flows from the Absolute to the Moon, and the Earth is an intrinsic part of this system, it is our job, as organic life on Earth, to pass this energy along down the line. The ray of creation could be likened to a cosmic electrical circuit within which we are a tiny but necessary component. We are, to quote from In Search, a “transmitting station of forces” between the planets and the Earth. By transmitting and receiving energy, we keep the “circuit” functioning.
We are also “Earth's organ of perception”; and “like a sensitive film which covers the whole of the Earth's globe.” Gurdjieff even said different types of organic life belong to the three major categories of vegetable, animal and human and work with specific types of planetary influences. So that for example, “a field merely covered with grass takes in planetary influences of a definite kind and transmits them to the Earth,” while the “population of Europe” works with another kind, and so on.
It would appear, from what we've discussed so far, that organic life on Earth has three main functions:
- To take in planetary influences for the benefit of the Earth.
- To act as the planet's “organ of perception”.
- To provide nourishment for the Moon (primarily by “completing” the ray of creation)
Of these three functions, the first two involve the reception of energy, whereas the last involves transmission. Gurdjieff stated that we not only transmit energy to the Moon but to the Sun and the planets as well.
Everything that happens on earth creates radiations [energies] of this kind. And many things often happen just because certain kinds of radiation are required from a certain place on the Earth's surface" [his emphasis].
 Ouspensky, In Search of the Miraculous, 85.
 The Bible: Authorized King James Version with Apocrypha.
 Ouspensky, In Search of the Miraculous, 138.
 Ibid., 138.
 Ibid., 138.
 Ibid., 138.
This seems to imply, rather disturbingly, that unpleasant and destructive events such as wars are made to happen on Earth so that our celestial neighbors don't go hungry. Equally disturbing is Gurdjieff's insistence that the Moon governs our every action, and we are entirely under its spell and domination. From In Search:
All movements, actions, and manifestations of people, animals, and plants depend upon the Moon and are controlled by the Moon. The sensitive film of organic life which covers the earthly globe is entirely dependent upon the influence of the huge electromagnet that is sucking out its vitality. Man, like every other living being, cannot in the ordinary conditions of life, tear himself free from the Moon. All his movements and consequently all his actions are controlled by the Moon. If he kills another man, the Moon does it; if he sacrifices himself for others, the Moon does that also. All evil deeds, all crimes, all self-sacrificing actions, all heroic exploits, as well as all the actions of ordinary everyday life, are controlled by the Moon.
Here Gurdjieff is saying the Moon controls our movements and, in turn, our actions. Oddly, no mention is made of the Moon controlling our thoughts or emotions. So why would Gurdjieff liken the Moon's influence to that of a huge electromagnet? An electromagnet is a type of magnet powered by means of an electric current which is distinct from a permanent magnet as it does not require an electric current.
Perhaps by using the term "electromagnet" rather than simply "magnet" Gurdjieff was trying to convey the idea that in order to control us the Moon needs energy to do so — the very energy it steals from us by “sucking out our vitality.” Was Gurdjieff implying that the Moon generates no energy of its own? That it is entirely vampiric?
Gurdjieff spoke of our relationship with the Moon as one of mutual dependency. Without its influence — its powerful magnetic pull — organic life on Earth would perish. It would “crumble to nothing.” If the Moon's influence were to suddenly cease, our ability to move would presumably cease too. Like puppets without a puppet master, our strings would slacken and we'd slump to the ground and die.
Gurdjieff and his students compared the Moon and organic life on Earth to an old-fashioned clock and the weight that keeps it in motion. This type of clock is driven by the gravitational pull of a weight (rather than a spring or electric motor). Take the weight away and the mechanism of the clock will stop moving. The Moon is the weight and organic life on Earth is the mechanism of the clock.
So we know, according to Gurdjieff, the Moon's influence is mechanical in nature and is restricted to the mechanical realn; and, further, the only reason the Moon can control us is because we oursetws are mechanical beings - “machines.” To quote from In Search:
If we develop in ourselves consciousness and will, and subject our mechanical life and all our mechanical manifestations to them, we shall escape from the power of the moon.
To cease being a machine is to be liberated from the Moon; is to no longer be useful to the Moon; is to no longer be food for the Moon; is to no longer contribute to the growth of the ray of creation. No wonder Gurdjieff said, “the way of development of hidden possibilities is a way against nature, against God.” [his emphasis].
Mentioned earlier was Gurdjieff's Idea that although we're dependent on influences from the Moon, the Sun, and thee planets - but most especially the Moon - we can make a choice between influences. To be able to make such a choice, though, we must first become less mechanical and more conscious. In one of his lectures, Ouspensky stated, “So development means passing from one kind of influence to another kind of influence. At present we are more particularly under the influence of the Moon. We can come under the influence of planets, Sun, and other influences, if we develop.” Ouspensky adds it's possible to come under influences higher even than the Sun. Another means of transcending the influence of the Moon is by creating a second Moon within ourselves. Ouspensky referred to this second Moon as “a pennanent center of gravity in our physical life.” Someone who possesses such a Moon, he said, is no longer dependent on the physical, external Moon.
Gurdjieff spoke of the Moon as being primarily responsible for humanity's un-evolved, or “fallen,” condition. In In Search, Gurdjieff alludes to certain “forces” - at one point identifying tllese forces as “planetary” in nature - which both oppose the eyolution of humanity and keep humanity in a state of hypnotic sleep. Careful reading of the book reveals one of the “forces” he refers to is, if not the Moon itself, closely linked to the Moon. On accountt of these forces, “man is hypnotized and this hypnotic state is continually maintained and strengthened in him.”
 Ouspensky, In Search of the Miraculous, 85.
 Ibid., 85-86.
 Ibid., 47.
 Ouspensky, A Further Record.
 Ouspensky, In Search of the Miraculous, 219.
The moon is man's big enemy.
We serve the moon. …
We are like the moon's sheep,
which it cleans, feeds and shears,
and keeps for its own purposes. …
All organic life works for the moon.
Gurdjieff taught that we spend almost every second of our so-called waking life in a state of hypnotic sleep. And by this he meant we are literally asleep.
Gurdjieff said that hypnotic sleep – distinct from “normal” natural sleep – is unatural, abnormal and of no benefit to our well-being. The most obvious symptom of our being asleep, he added, is that we fail to “remember ourselves.”
Most of us are only familiar with two states of consciousness: sleep and the normal waking state. But according to Gurdjieff there are - in addition to these - two higher states of consciousness:
Ordinarily, of course, our attention is entirely consumed by whatever we happen to be observing at the time, whether it's something within ourselves or something outside of ourselves. If I see a shiny red Ferrari cruise down the street for example, it immediately captures my attention and for a moment I forget about everything else. A second later, something else captures my attention, and so on. This is a state of passive, one-way attention. Self-remembering, on the other hand, is a state of active, divided attention. When we remember ourselves, our attention is not only directed toward the observed phenomenon - the red Ferrari - but also toward ourselves. Our attention goes both ways.
We assume we possess self-consciousness and always remember ourselves, but in fact we do not. States of self-consciousness (if we're lucky to experience them at all) are rare and fleeting experiences in our lives brought about by accident. They can occur, for example, when we head off on a holiday and are overcome by a feeling of excitement and optimism. (Drugs too can bring them about.) The only way we can achieve such a state on any kind of consistent basis is by sheer effort alone. As for objective consciousness, this is known as enlightenment. But to describe it in words is impossible.
The life of an average human being is dominated by sleep - the sleep that occurs in bed at night and the sleep we mistake for wakefulness. During the sleep we mistake for wakefulness, we go about our days failing to remember ourselves, unable to control our thoughts, emotions, or attention, all the while perceiving the world not how it truly is but how we imagine it to be, and all the while imagining ourselves to be awake. Gurdjieff once remarked, “Man's possibilities are very great. You cannot conceive even a shadow of what man is possible of attaining. But nothing can be attained in sleep. In the consciousness of a sleeping man his illusions, his 'dreams' are mixed with reality. He lives in a subjective world and he can never escape from it.”
So why would certain forces want to keep humanity asleep and hypnotized? Rather than answering this question directly, Gurdjieff chose to do so in the form of an Eastern tale. The story concerns a rich, mean magician who owned many sheep, which he used for their skin and flesh. To avoid their fate, the sheep kept escaping, wandering off into the forest and getting into all sorts of mischief. So low and miserly was the magician that instead of hiring shepherds to take care of his sheep or building a fence around their pasture he decided to hypnotize them.
By hypnotizing his sheep, the magician made them believe the following: he was a kind master who loved them dearly; they weren't going to be harmed and had no reason to be concerned; and, lastly, they weren't actually sheep. He made some of them believe they were lions, eagles, men, or magicians. With his sheep under a hypnotic spell, the magician had no problems with them. They ceased trying to escape and in fact remained calm and passive, waiting around happily until the day their flesh and skins were required. “This tale is a very good illustration of man's position,” said Gurdjieff.
Gurdjieff associated the Moon with the force known as Kundalini. Most of us would know of this term in relation to tantric yoga. Kundalini is said to be a form of cosmic sexual energy, pictured as a coiled serpent lying at the base of the spine, which can be awakened and, once awakened, lead to bliss and enlightenment; however, Gurdjieff argued that this definition of the term is entirely incorrect. He said Kundalini is far from something positive and beneficial; it actually helps to keep humanity in a state of hypnotic sleep. According to Gurdjieff's definition of the term, Kundalini is “the power of imagination.” It is “a force put into men to keep them in their present state. … A sheep which considers itself a lion or magician lives under the power of Kundalini.”
The way Gurdjieff describes Kundalini - as a force that has been “put into men” - doesn't seem to make sense. Would it not be more accurate to say this force “acts upon” men? Is this force meant to be internal or external? The answer is quite surprising. In a talk given in New York in 1924, Gurdjieff boldly stated, “the Moon is man's big enemy. We serve the Moon.” He then went on to mention something called “Kundabuffer.” He explains, “Kundabuffer is the moon's representative on earth. We are like the moon's sheep, which it cleans, feeds and shears, and keeps for its own purposes. But when it is hungry it kills a lot of them. All organic life works for the Moon.”
 Ouspensky, In Search of the Miraculous, 145.
 Ibid., 219.
 Ibid., 220.
 Gurdjieff, Views From the Real World, 151.
An entire chapter of Beelzebub's Tales (albeit a very brief one) is devoted to the genesis of the Moon. Amazingly, the events described by Gurdjieff are extremely similar to those posited by the Giant Impact hypothesis - a theory that didn't emerge until the 1970s, two decades after Gurdjieff's death. Gurdjieff's explanation for the origin of the Moon is almost identical to today's most widely accepted theory of lunar origin, which is miraculous, to say the least. While the Giant Impact hypothesis has a Mars-size body responsible for the giant impact in question, Gurdjieff blames the comet “Kondoor.” Rather, he blames “certain sacred Individuals concerned with the matters of World-creation and World-maintenance,” who, due to a calculation error, let the paths of the two bodies cross. The creation of the Moon, then, was a huge accident. It was never meant to happen.
As related in Beelzebub's Tales, the collision between Earth and Kondoor was so huge in magnitude that two large fragments broke off the Earth. The larger fragment, Loonderperzo, became what we know as the Moon. The smaller fragment Anulios, also exists to this day, yet we fail to notice it. This is due in part to the small size of Anulios, the remoteness of its orbit and the fact that contemporary humanity is accustomed to perceiving “only unreality.” Apparently the inhabitants of the former civilization of Atlantis knew of the existence of Anulios and referred to it by this name.
At the time of the collision, the Earth was still a young, unpopulated planet that hadn't yet developed an atmosphere. Due to the formation of the Moon and Anulios, it was decided by various archangels and other sacred beings that the only way to maintain these two fragments - and prevent them from leaving their positions and causing “irreparable calamities” in the future - was to establish life on Earth. Thus, the human species came into being. But little did humans know that the purpose of their existence was to transmit “sacred vibrations” (also called “askokin”) to the Moon and Anulios as a means of nourishment (to produce “food for the Moon”).
Before long, members of the “Most High Commission” (a committee of sacred beings) began to haw concerns about the long-term maintenance of the Moon and Anulios. They were worried humans might evolve to the point where they attained “objective reason” and thereby ascertain the miserable purpose of their existence. Should this happen, the commission concluded, the human race would lose its drive to continue living. Not only that but it would destroy itself, and the Moon and Anulios would cease receiving the sustenance they required.
The commission soon came up with a solution to the problem: they would alter humankind through the implantation of a “special organ” called Kundabuffer. Presumably by means of genetic alteration, this organ was made to grow within human beings. The organ was located at the base of the spinal column. (Or, put another way, at the root of the tail, which humans then possessed.) The properties of this organ were such that it caused humans to perceive reality in a “topsy-turvy” fashion. It also made them more attached to sensations of “pleasure and enjoyment.”
Put simply, the organ Kundabuffer turned humans into pleasure-seeking “animals” with a limited and distorted perception of reality. While the specific term “hypnotic sleep” does not appear to have been used by Gurdjieff in relation to the organ Kundabuffer, it can only be surmised that the organ did precisely that: placed humanity under a hypnotic spell akin to a form of sleep. The organ, having fulfilled its intended purpose, was eventually removed from humanity. But because its properties became so crystallized - so fundamental to our nature - they remained. Through a process of heredity, the traits were passed from generation to generation. These undesirable properties are still within us today.
 Gurdjieff, Beelzebub's Tales to His Grandson, 82.
With this fable Gurdjieff has provided a compelling explanation for the “fall of man.” The reason why, in Gurdjieff's words, “'men' are not men” was due to a series of unfortunate events in the past, most of them simply accidents on a very big scale. If the comet Kondoor had never struck Earth, resulting in the genesis of the Moon and Anulios, the human race would be in a far better position than it is at present. Our evolution would never have been hijacked.
But if organic life was created on Earth to provide nourishment for the Moon, don't we owe our very existence to the fact that Kondoor struck Earth and gave birth to the Moon? In other words, isn't it contradictory to state that the human race would be better off had these events never occurred? Gurdjieff implies in Beelzebub's Tales that the establishment of organic life on Earth (human beings included) was part of the plan all along. But because of the unexpected and accidental genesis of the Moon, it became necessary to put this plan into action sooner. In which case, the birth of the Moon had a disruptive effect on what was supposed to have been a steady and orderly process.
Why would Gurdjieff describe the organ Kundabuffer as “”the Moon's representative on Earth"? The answer to this question is simple when you consider the intended function of this organ: to render humans blind to the fact that the purpose of their existence is to provide food for the Moon. As the Moon's representative on Earth, the Kundabuffer acts on behalf of the Moon. Gurdjieff couldn't have chosen a more accurate word to define the relationship between the two.
We are told in Beelzebub's Tales that the vast majority of planets in our solar system are populated by “three-brained” (human-like) beings of various physical forms. The beings who inhabit Mars are described as possessing long broad trunks, “enormous protruding and shining eyes,” small, clawed feet and large wings. As a result of their impressive eyes, they have the ability to “see freely everywhere.” They can also fly long distances, even beyond the atmosphere of their planet. As for the beings that dwell on Saturn, these are described as birdlike, with an appearance similar to that of a falcon.
Apparently even the Moon is not devoid of intelligent life. The inhabitants of the Moon, we are told, have “very frail” bodies and look like large ants. But despite their frailty, they have a “very strong spirit” and “an extraordinary perseverance and capacity for work.” Forever busy, they managed to “tunnel” the entire Moon within a short period of time. On account of the Moon's abnormal climate of extreme hot and cold, these beings dwell both within and on the surface of their world. But there are also periods of fine weather on the Moon, during which the “whole planet is in blossom,” and the Moon beings have more food than is needed.
Gurdjieff, being the witty teacher that he was, probably wrote these words with his tongue in his cheek. But might they still contain a grain of truth? Perhaps his Moon beings, with their “very frail” bodies, are not of flesh and blood. Could they, instead, be non-physical entities existing in a “realm” beyond ordinary human perception? Do these entities feast on the energy of the living and the souls of the dead? Does this account for the Moon's insatiable appetite? Another question worth asking: From where did Gurdjieff acquire the idea of a hollow, tunneled Moon populated by ant-like entities? Either Gurdjieff was very familiar with H.G. Wells' The First Men in the Moon, which was published long before Beelzebub's Tales, or he came up with the idea independently.
 Gurdjieff, Beelzebub's Tales to His Grandson, 61.
 Ibid., 62-63.
It's difficult to know what to make of certain of Gurdjieff's lunar ideas. When he stated the Earth has two moons, was he speaking factually, metaphorically, or on another level entirely? The most obvious interpretation is that Gurdjieff was referring both to the physical external Moon and to the smaller, metaphorical moon we ought to develop within ourselves. According to Richard Myers, in an article titled Gurdjieff, the Moon and Organic Life, “Gurdjieff maintained that all of his ideas could be taken in seven different ways, one of which is factual.”
How interesting, then, Gurdjieff should compare the Moon to a giant electromagnet as well as to a weight on an old-fashioned clock in relation to its influence on Earth's organic life. Both instruments are supportive in nature - and so too is the Moon; it supports organic life. The Moon is like a pair of crutches providing support to a man with an injured leg. The crutches prevent the man from falling over while also enabling him to walk, but it is he who must still do the walking.
And what if the man was required to use the crutches for a long period of time? It's possible he'd become so accustomed to them that an unhealthy dependency of sorts would develop. He might even find he can no longer walk normally without them. What Gurdjieff said about the Moon is very similar, the fact we are dependent on it - like a pair of crutches - is the very thing that makes us weak and inhibits our evolution. The only way to evolve, then, is to learn how to walk on our own legs. In other words, by reducing our dependency on the Moon and eventually transcending it altogether. Certainly human beings would have evolved very differently if the Moon had never come into being. I wonder, would we be stronger as a species in terms of both mind and body?
What are we to make of Gurdjieff's idea that the Earth is orbited by not one but two natural satellites? A small amount of scientific evidence suggests something similar to “Anulios” may in fact exist or did in the past. According to an article that appeared on the SPACE.com website in 2011 a pair of researchers from the University of California (Santa Cruz), Martin Jutzi and Erik Asphaug, proposed a new theory to account for the dramatic geological differences between the near and far sides of the Moon.
Their theory adds an additional chapter to the Giant Impact hypothesis by suggesting that the collision in question not only resulted in the formation of the Moon but also in a number of smaller moon-like bodies, one of which survived for tens to hundreds of millions of years. This hypothetical mini-moon had a diameter of around 150 miles and was suspended between the Moon and the Earth in a position of balanced gravitational attraction. As a result of becoming unstable, it collided with the Moon at a very slow speed, producing the highlands that dominate the far side. “According to our simulations, a large 'moon-to-Moon' size ratio and a subsonic impact velocity lead to an accretion pile rather than a crater,” concluded Jutzi and Asphaug.
There is an asteroid named 3753 Cruithne, discovered in 1986, that shares Earth's orbit around the Sun and is incorrectly referred to by some as “Earth's second Moon.” Only 3.1 miles in diameter, it moves around our planet in a horseshoe configuration every 770 years. The object is in fact a quasi-satellite, of which there are about five in our solar system. Such objects do not orbit the Earth directly. Cruithne could be Gurdjieff's Anulios, though I very much doubt it.
Gurdjieff's idea of the Earth having two moons - both of which originated during the same huge collision - has a great deal of merit to it. But to explore it in any depth is beyond the scope of this book. I should add too that the idea has been around since at least 1870, when it appeared in Jules Verne's famous novel Round the Moon, and did not originate with Gurdjieff. Perhaps "Anulios" will be discovered one day. Or perhaps it will never be discovered - not because it doesn't exist but because, as Gurdjieff stated, we've lost the ability to perceive it.
 Myers, "Gurdjieff, the Moon and Organic Life."
 Charles Q. Choi, "Earth Had Two Moons That Crashed to Form One, Study Suggests," SPACE.com,
August 3. 2011, www.space.com/12529-earth-2-moons-collision-moon-formation.html.
Gurdjieff's “food for the Moon” is one of his more ambiguous and unusual ideas and for that reason has attracted considerable speculation and ridicule. Many consider the idea absurd. Even many Fourth Way students and authorities, when writing about Gurdjieff and his system, appear not to take the idea seriously and often avoid all mention of it. For example, in John Shirley's Gurdjieff, a 320-page biography, the idea is barely acknowledged. I say barely, because the idea is discussed very briefly in the penultimate appendix in the book.
Some people are stopped dead in their reading of Gurdjieffian "Work books" when they come upon the idea … about humanity being "food for the moon" … My personal - I emphasis personal - interpretation of this teaching is that the moon in this teaching represents the inert, more-or-less lifeless part of the cosmos. It stands for all of the lower cosmos. The Moon is the first stop in a kind of "energy sink" where our life energies will go if we don't work on ourselves.
In addition to being a musician of some note, Shirley is a successful American novelist and screenwriter specializing in the genres of science-fiction/fantasy and horror. He is also a student of the Fourth Way. It comes as no surprise that many of his novels, such as Demons and The Other End, explore Gurdjieffian themes. I got in touch with Shirley in 2011 to ask for his thoughts on Gurdjieff's “food for the Moon,” as well as to ask why, in his biography on Gurdjieff, he mentions the idea only briefly - and, it would seem, only out of necessity.
I sent an e-mail asking this question on April 19 and received a reply from Shirley the next day:
Regarding "food for the moon," no I'm not trying to soft soap or gloss over Gurdjieff's scariest ideas… I really do think that if there's anything to the moon story, in his ideas, it's what I described in my appendix. I am not a Gurdjieffian literalist (I mean, his biggest book, Beelzebub's Tales, is a novel after all), and I feel that some of his ideas are more clearly supportable than others. Some are, to me, along the lines of allegory… He [Gurdjieff] said believe what you can verify - and I agree with that. I believe in the scientific method.… I do not believe in the supernatural (as we've always understood the term), but only in an unknown level of the natural.
In a later e-mail (April 22), Shirley added:
I don't know if Gurdjieff thought of the moon as "stealing" energy from the Earth; it was more like harvesting, and part of a big "food chain" of sorts, a cosmological ecology, and just more of the natural order. If Gurdjieff was right about it, it's sort of the energy that arises with any degree of consciousness, anything that isn't "bottled" (my term) in a soul created by spiritual work. … He [Gurdjieff] didn't teach that stuff [“food for the Moon”], as I mentioned before, after the 1920s.
 Shirley, Gurdjieff, 281.
 Shirley, John. E-mail to Louis Proud, April 20, 2011.
 Shirley, John. E-mail to Louis Proud, April 22, 2011.
It was generous of Shirley to have answered my questions. Few authors with whom I've communicated are as gracious as he. Still I couldn't help but detect in his response - and in his Gurdjieff biography - an unwillingness to address Gurdjieff's lunar ideas in a deeper, more direct manner. Something seemed to be holding him back, but what? And why did he find it necessary to insist Gurdjieff ceased teaching “food for the Moon” after the 1920s? Was this meant to imply that the idea was one of Gurdjieff's least valuable?
Although the specific phrase “food for the Moon” doesn't appear in Beelzebub's Tales (published in 1950), the idea is still very much present in the book. So it's not as though Gurdjieff stopped teaching the idea; rather, he stopped teaching the idea in such an explicit form. This is why, in Beelzebub's Tales, we find such coded sentences as: “the … Moon is just a part of this Earth and the latter must now constantly maintain the Moon's existence.” It's obvious that Gurdjieff considered the Moon to have profound spiritual importance, and what he taught regarding the Moon is a pivotal aspect of his system. Why, then, is the subject not discussed more openly by those who follow the Fourth Way?
I have reason to believe the lunar component of Gurdjieff's system is so esoteric that only senior Fourth Way members understand its true meaning. I further believe this knowledge is purposely withheld from the general public for fear that it might be distorted and misinterpreted. As with many occult organizations, the Fourth Way is semi-secret; its members share some, but not all, of the knowledge passed down by Gurdjieff. If you wanted to gain “complete access” to Gurdjieff's system then you would need to belong to a genuine Fourth Way group (connected to the Gurdjieff Foundation). Having once belonged to such a group, I know for a fact that much of their knowledge - especially as regards the practical side of the system - is not made available to non-members.
In May of 2011, I wrote to William Patrick Patterson asking if he'd be willing to answer some of my questions in relation to Gurdjieff's “food for the Moon” idea. Patterson is the founder and director of the Gurdjieff Studies Program, which is based in California, and has written numerous books on Gurdjieff. He was a student of John Pentland, who was a student of Gurdjieff. Now a Fourth Way teacher himself, Patterson is very much an authority on the system.
In a letter I received from Patterson (dated July 4, 2011), he cryptically wrote:
In these eclectic piglet times, rife with chakra-talk and ego-tized chest thumping and shakti-antics, whatever experiences beyond the mundane so quickly psychologized and leveled to whatever personalized identity is found comforting and self-calming … well, y [sic] friend, one has to be careful in opening esoteric doors for general consumption.… There is reluctance then to speak about Mr. Gurdjieff's placing of the two Moons, the laws that govern, and how one must make a Moon to have a Soul: all this being given in great though somewhat hidden detail in his magnum opus [Beelzebub's Tales].
Patterson's reluctance to discuss these ideas came as a surprise to me, because his books display an openness about Gurdjieff's system that is rare among Fourth Way authorities. His letter confirms my opinion that the lunar component of Gurdjieff's system is highly esoteric and cannot be disclosed in full to the general public. Patterson was kind enough to point me in the right direction, by revealing that Beelzebub's Tales is a thorough (perhaps even complete) source of information on the topic. This is valuable to know, though one significant problem remains: the book is so abstruse that one could spend an entire lifetime trying to make sense of it. Gurdjieff “buried the bone” very deep indeed - some might say too deep.
Gurdjieff seems to have hinted at some kind of lunar intelligence, a sinister, manipulative, and exploitative “force” that works to keep humanity in a state of sleep. We will now attempt to ascertain the nature of this force.
 Gurdjieff, Beelzebub's Tales to His Grandson, 63.
 William Patterson. Letter to Louis Proud, July 4, 2011.
The Moon is the child of the Earth. In science and myth, in one form or another this idea has been known and expressed from the dawn of history. The nineteenth-century theory that the moon was a fragment torn by some cosmic cataclysm from the still unformed Earth, merely echoed in new language the Greek legend that Selene was born of Theia.
But the Greek legend is in many ways more suggestive. For it goes on to add that Selene, the moon, was the daughter of Theia, the Earth, and Hyperion, the Sun; that she was beloved by Pan, the world of Nature, but enamoured of Endymion, mankind, whom Zeus had cast into an endless sleep. Here are hints of many roles, which make our purely geologic explanations curiously flat and unconvincing.
First, however, the general picture must be clear. A vitalising nucleus about which revolve a varying number of satellites, each performing a certain function for the whole — such appears to be the fundamental pattern of the universe. Thus the Sun with its planets, the planets with their moons, the atomic nucleus with its electrons. We see a further analogy in human life, where the father in the same way supports the 'satellites' of his family, the employer his workers, and the teacher his pupils. Perhaps we may go still further, and suggest that in the human body itself the various organs and their functions similarly 'revolve' about the heart, upon which the very cohesion and unity of the whole depends.
Thus on each scale, development is in a sense measured by responsibility. One man's work can support two dependents, another man's two hundred; the nucleus of a carbon atom carries six electrons, that of copper 29. Earth sustains one moon, Jupiter eleven. Such satellites can be imagined in many different ways — as offspring, as pupils, as dependents, or even as functions of their 'sun'. Studying the Solar System and the planets, it becomes clear that each of these similes contains a certain element of truth. In any case, this cosmic arrangement appears to imply in some sense a sun's 'responsibility' for its satellites, their 'service' to the sun; and again a passage of energy or knowledge from the sun to the satellites, and a reciprocal aspiration by the latter to acquire such energy and ultimately to emulate their luminary.
Now in relation to its satellite the Earth bears a responsibility which seems unique in the Solar System. It has only one moon, but the latter's size compared with that of its parent is such that not even the Sun itself seems to have shouldered such a task. The total mass of all the planets in the Solar System is but one 800th of the Sun's own mass. But the mass of the moon is no less than one 80th that of the Earth. The Earth seems to be carrying ten times more weight, size for size, than does the Sun.
Certainly it bears this weight at much closer relative range. And the importance of range will be clear if one tries holding a two-pound weight by one's side, at arm's length, or on the end of a six-foot pole. The Earth, in fact, is like a man swinging a two-pound weight at the end of a 30-foot cord. In most favourable conditions, the task would tax human endurance to the utmost.
For a planet, indeed, the distance at which the Earth supports its satellite is exceptionally great. The Moon's orbit lies no less than 30 times the Earth's diameter away. Only Saturn sustains a major moon at such relative distance, and that one, Japet, is insignificant in comparison. From one point of view, we may say that the Earth is the most hard-pressed planet in the Solar System. Conditions upon it are less free than elsewhere.
The effect of this burden on the Earth is like the balance-weight on a pendulum-clock, like ballast to a ship, or like the great weights on a locomotive's driving-wheel. Whenever motor energy is applied to a mechanism, some kind of weight is necessary to smooth out and harness the animating force, and to prevent the whole from flying into space. We already saw how in the human body, constructed as it is from a narrow range of elements, the dense weight of iodine below is necessary to balance the activating principle of hydrogen above. In our example from human life, the responsibility of a child acts as weight or governor upon the motivating desires of the parents, curbing their centrifugal impulses and carrying them over moments of inertia and lassitude. In the same way, the moon acts as governor to the Earth, equalizing and harnessing the solar energy.
This effect is best known in the influence of the moon upon the tides. It pulls back on the great liquid masses of the oceans, as though applying a brake to the Earth's spin. Its actual effect, as the Abbé Moreux has pointed out, is infinitesimally to reduce the weight of objects immediately below it. Lightened by one ten-thousandth of its mass, the ocean rises a yard under the moon's direct pull. The manifold phenomena of tides result from this.
What, however, has been lost sight of in modern times, is that not only the oceans but all liquids are subject to this pull. The tidal effect of the moon works as well on liquids incorporated in organic matter as it does on those which are free. In fact, the effect is evidently much stronger, for the minute capillaries through which organic liquids move break them up into masses so small that they obey molecular rather than mechanical laws, and are thus infinitely more sensitive than the large bodies of water with which we are more familiar.
On this molecular scale, the pulling or lifting effect of the moon is very apparent, and no doubt provides a basis for many country traditions, such as the belief that plant-growth takes place at night and particularly on moonlit nights. In particular the moon appears to exercise this influence on sexual fluids. The Swedish scientist Svante Arrenhius has statistically shown that human ovulation follows the period of 27.3 days in which the moon makes its sidereal circuit in the sky (rather than the slightly longer period of its phases). In recent years, careful observation has established sexual rhythms of the same length in land-crabs, palolo-worms, oysters, scallops and sea-urchins, with corresponding variations in their succulence. The maximum water-content of melons, marrows and sargasso-seaweed coincides with the full of the moon, as do the heaviest catches in East Anglian and Milford Haven fisheries.38 On the other hand, Cuban mahogany contracts have a moon-clause to ensure that the timber be cut at the moment of minimum moisture, maximum hardness.
It should be noted that most of these examples are drawn from organisms whose water-content is exceptionally high. But since all Nature is in its essence moist, the influence of the moon upon it varies only in degree. Wherever there is liquid there is lunar motion. The world of Nature, engendered by the Sun, built of the Earth, and clothed with form by the planets, is endowed with motion by the Moon.
In this way the Moon takes its natural place among the heavenly bodies in their hierarchy of influence over matters upon Earth. We already saw how the Sun may be said to control or influence matter in electronic or radiant state, the planets to control or influence matter in molecular or gaseous state, and how the Earth — through the force known as gravity — control? and influences matter in mineral or solid state. The influence of the Moon — half minor planet, half Earthly satellite — thus naturally takes effect on matters in the state between molecular and mineral, between gaseous and solid — that it to say, upon matter in liquid state.
And since the human organism is 72% water, to that extent its movements and tensions are not its own, but an unwitting result of the pull of the Earth's great balance-weight. Put in another way, we may say that the moon, balancing the pull of the Earth, holds all organic liquids in suspension. Without its support, all moist organisms would simply collapse, sucked flat by terrestrial gravity. If a man stands upright, with his column of blood and lymph raised erect from the ground, it is the moon which makes it possible. If he raises his arm, it is the moon which allows him to overcome the force of gravity, as the clock-weight permits the counterweight to rise.
The two great systems of body liquids — those of blood and lymph — have one fundamental difference, however. The blood-system has a built-in pump, the heart, which keeps it in constant circulation against the terrestrial and lunar pulls. And the heart is powered by the Sun. The lymph-system has no such pump. Of itself it is a stagnant system, maintained in suspension by the Moon, and communicating with the other only by osmosis. Yet in order to cleanse the body and dispose of poisons, it has to circulate. This circulation is made possible only by the constant motion of all parts of the body, which act as innumerable vascular pumps at all stages of its network.
The moon-suspended lymph thus demands movement. And if there is no movement for an appreciable length of time, accumulation of poisons produces a muscular irritation which becomes unbearable. This irritation is relieved by movement, which renews lymph circulation. In this way, we may say that the Moon induces in man, whether he will or not.
Move he must. But he has a choice whether this movement be deliberate, intentional and useful to his aims: or involuntary, aimless and unproductive.
38 Svante Arrenhius, H. Munro Fox, Miss Semmens, Madame E. Kolisko, Messrs. Savage and Hodgson, C. P. Rickford and other authorities quoted by Robert Eisler, 'The Royal Art of Astrology', pp. 138-145.
We have already said that the Sun controls the life-force, the vital seed of man; and the planets control his different functions. We may say that his life belongs to the Sun, his type or essence to the planets. Thus when man's movement serves to preserve or maintain life, or again when it is a natural expression of one or another function, it is if not fully deliberate — at any rate useful. Movement of this kind is legitimate and productive movement, resulting as it were from a combination of lunar and solar, or lunar and planetary stimulus. In lives filled with the movement of physical labour, of crafts and skills, of sports and dances, the Moon's urge to movement is profitably harnessed. The itch of the lymph is used to the advantage or pleasure of the individual concerned.
But unfortunately such is not the case with large numbers of lazy and sedentary people in modem life. Since their lives contain almost no intentional movement, they are completely filled with unintentional movement, aimless movement, movement wholly under the Moon's sway.
Only a man who has already begun to study himself will realize what an immense part such pointless movement plays in human life. Not only all obvious kinds of fidgetting, restlessness, mechanical gestures of the hands and arms, changes of bodily position, stroking the face and chin, tapping with fingers or feet, belong to this category, but also the mechanical play of the facial muscles, which in many people incessantly produce smiles, frowns and grimaces of all kinds, without any corresponding emotion at all. It may literally be said of many who do not engage in intentional physical efforts which use up motor energy in a right and normal way, that they are never still.
This may be hard to believe. Yet it requires no more than the simple experiment of trying to remain completely motionless in any position, even the most comfortable, for five minutes, to prove that it is a literal fact. Almost all the waking and sleeping life of many city-dwellers is occupied by involuntary, unrecognized and completely aimless motion. This is what it means to be under the power of the moon. For a man or woman whose physical mechanism has been in involuntary motion for say twelve hours will be so exhausted, that they will have no energy whatever left for those things which from the point of view of their real nature they both should and would like to do.
We thus have the strange situation that the Moon rules that which has no conscious purpose in man, that which happens, mechanicalness. And if it be objected that power over mechanicalness is no power at all, this only attests the strange fact that mechanicalness always remains invisible to the man ruled by it — and the stronger its power over him the more invisible it remains.
For a very large part of involuntary and pointless movement takes the form of habit, that is, of some motion, action or reaction, originally performed for a reason, good or bad, but which goes on repeating itself ad infinitum long after the original reason has been forgotten and the circumstances have changed. The lymph itches, and the body relieves itself, moving as it once was taught. Again, we may say that a very large part of human life is given over to the performance of habits; and that all this is under the influence of the Moon.
A characteristic habit, gradually spreading into all sides of a man's life, in time becomes his chief weakness. For instance, a man has on the one hand a tendency to be shy, and on the other a tendency to be meticulous in the performance of small tasks. While still a boy he acquires the habit of wanting to finish what he is doing rather than meet other people. Gradually, it begins to seem right and inevitable to him to complete even the most trivial task before fulfilling an engagement. Later still, if there is no task to delay his meeting people, he invents one. And so in the end it happens that — quite literally — he never keeps an engagement.
Such a chief weakness may spoil a man's life, get him into endless trouble, prevent him from accomplishing everything that he attempts. And the curious thing is that to the man himself the weakness may remain quite unknown and invisible. For to him each instance will seem separate and inevitable, and it will never occur to him that he could act in any other way.
Chief weakness is thus built on habit, habit on involuntary action, and involuntary action on pointless movement. And the primary cause of this whole sequence is the apparently innocent influence of the Moon upon liquid matter. It is for this reason that the path of conscious development is sometimes described as 'escape from the power of the Moon'.
For the whole 'lunacy' of chief weakness lies precisely in its mechanicalness, the automatic nature of its manifestation. Once seen, its nature changes. And with the introduction of consciousness and control, the possibility arises of using one's feature intentionally to serve a definite aim. Where this occurs, 'chief weakness' may be gradually transformed into 'chief strength', the 'special capacity' by which the individual is distinguished and on the basis of which he alone can achieve and serve.
In so far as he is liquid, man does what the moon dictates. He could in fact be said to be lunatic, were it not for the other rarer matters and energies in him which are independent of this influence. For just as light is not subject to gravity, so the functions of reason and emotion, working with energies that are electrical rather than liquid, need not follow the moon's flux. In so far as the centre of gravity of a man's being lies in them, he is independent of the moon. In so far as he is blood and lymph he is her creature. Selene, as the Greek legend declared, is enamoured of Endymion, but unlike Pan he is only partly hers. And should he awake from the spell of sleep which Zeus cast upon him, and become conscious, he would cease to be so, wholly.
A quite different function of the moon now demands attention. We have seen that the weight and distance of the moon have great significance from the Earth's point of view. But several curious facts about this weight and distance can only be explained by supposing an equally intimate relation with the Sun.
It is well known that at certain total eclipses the disc of the moon exactly fits over that of the sun, obscuring its whole surface but leaving visible the fiery corona with which it is surrounded. In fact this is so well known that no one considers it extraordinary. But if the moon were a few hundred miles larger or smaller, a few thousand miles nearer or farther away, the exact coincidence could not occur. Out of all the immense range of size and distance apparently possible for a satellite, this particular point has been chosen. Clearly such combination of size and distance must represent some meaning, a focus in some field of unseen force.
Put in another way, if a converging beam of light be imagined emanating from the Sun and focussed on the centre point of the Earth, the moon is arranged exactly to cut out such a beam in certain recurring circumstances which we call eclipses. In terms of our electrical analogy of the Solar System as a series of transformers, it would mean that one function of the moon is in some way to change the constant influence of the Sun into an interrupted current. The principle is similar to that used in an electric buzzer, where a magnet and spring are used to make and break a steady current, and by means of an armature or reed which is pulled alternately by them, produce a mechanical oscillation which we hear as sound.
Enquiring further, we find that the sequence of such eclipses or cut-outs of solar current is quite regular, and repeats in a period lasting 18 years and 11 days, which the ancients called the Saros. In it 28 total eclipses of the sun are observed in one part of the world or another. Thus the mechanism of the moon appears to interrupt solar radiation at a frequency of about 120 cycles in the 80 years which we calculated to be a moment of perception of the Sun. Taking 80 years in the Sun's time to correspond to one thirtieth of a second in the time of man,39 this would be equivalent to a frequency of four kilocycles.
Another little remarked fact supports this view of the moon as a make-and-break mechanism for the solar current. When allowance is made for the motion of the Earth, the speed of the moon's revolution round the latter in 27.3 days is found to be exactly the speed of the Sun's rotation on its own axis in 25.3 days. Whether this gearing is by some invisible mechanics or by a photo-electric influence, the effect is as if the Sun turned the moon in its orbit like two cogs of equal diameter, which always oppose and engage the same face. Again, it is impossible to believe such coincidence of speeds to be accidental, and one can only suppose that though the moon is attached to the Earth's field, it is also part of a solar mechanism to produce the alternating force required.
In relation to the interrupting frequency of the moon (4 kilocycles), the Sun's radiations are undoubtedly of a much higher frequency. The moon's effect is therefore to produce pulses of high frequency current. In ordinary electrical theory this would give rise to an alternating current in any adjacent circuit tuned to the frequency at which the pulses occur. The Earth may be considered as just such a circuit.
Supposing our analysis to be correct, what is the purpose or effect of the creation of a high-frequency current in the Earth's field? The full implications of this question are far beyond us. But there is one specific effect associated with high-frequency currents which is suggestive from our point of view. This is the phenomenon known to electricians as 'skin effect'. If a direct low-frequency current be passed along a wire, it travels equally through the whole section, like water through a pipe. But the higher the frequency the more the current tends to keep near the surface of the wire, and at rapid radio frequencies it is carried on the surface almost entirely. In just the same way water passing down a rifled barrel tends to fly towards the circumference, leaving a vortex down the centre.
One of the results of the moon's creation of a high-frequency effect, then, may be to keep the transformed solar energy flowing along the surface of the Earth in time, that is, flowing through that part of the Earth which is covered by the world of Nature and organic life. Further, whether we think of the phenomenon electrically as 'skin effect' or mechanically as the centrifugal tendency of water in a rifled pipe, the effect will be to produce an outward pull, a lifting effect on the surface of our conductor.
Starring from quite a different point of view, we arrive again at the same conception of the moon as the sustainer of organic life, as that which holds living things erect upon the surface of the Earth. It is like the invisible operator of a puppet-show, who holds the strings by which the dolls are animated. It is, as we saw before, the great magnet of Nature, exerting a magnetic influence upon her three times more powerful than that of all the planets put together.
Before going further, however, it were perhaps better to consider the question of magnetism in general, and in particular the curious failure of this study to keep pace with other scientific advance.
39 See Chapter 2, III, 'The Times of the Universe'.
Modern magnetic science began in the sixteenth century, and was systematised in 1600 by William Gilbert who took the Earth as the great or archetypal magnet and studied all smaller magnets as 'terellas' or miniature earths. To emphasise the living quality of magnetism he subtitled his book, 'A New Physiology'. All early investigators, indeed, regarded magnetism as a universal principle, that of cosmic attraction and repulsion, which was accompanied on every scale by the phenomena of ebb and flow. In 1766 Mesmer published a thesis in Vienna, claiming that "there exists a mutual influence between the Heavenly Bodies, the Earth and Animate Bodies," by means of a "universally distributed and continuous fluid ... of an incomparably rarified nature." The "property of the animal body, which brings it under the influence of heavenly bodies and the reciprocal action of those surrounding it," he called 'animal magnetism'.
Fifty years later Faraday realised that an electric current passing through wire produces a magnetic field of force, electro-magnetism. And about the same time this was recognised as a molecular phenomenon, depending on the smoothing out or similar polarising of all atoms within the metal concerned.
Thenceforward, two forms of magnetism — terrestrial and metallic — exclusively occupied the attention of researchers, and its other two previously recognised aspects planetary magnetism and animal magnetism — were either rejected or ignored.
We can now press for the reconsideration of both planetary and animal magnetism as similar phenomena, precisely on the basis of Faraday's own discovery. For as we saw earlier, the tracks of the planets in time may indeed be regarded as 'wires', charged with an induced current from the Sun, and therefore surrounded by magnetic fields just as the Earth is. Again, as we now know from animal physiology, the 'wires' of the nerves carry electric impulses and must also produce magnetic fields, both small and great.
The rejection of animal and planetary magnetism is traceable to the habit — based on a misunderstanding of scientific method — of denying that which can not yet be measured by mechanical instruments. For example, the phenomena of personal attraction and repulsion between different types and different sexes is a thing which every individual daily observes and measures for himself: it is perhaps the most certainly known thing in his whole experience. This is a direct perception of animal magnetism. Every time two people's eyes meet, they can feel and study the closing of a magnetic circuit. Yet because no known instruments can measure this circuit or the degree of this attraction and repulsion, it is tacitly ignored. For the same reason planetary magnetism has also been ignored. A fresh scientific study of both of these 'forgotten phenomena' may be expected in the near future.
Meanwhile, we shall continue to treat both animal and planetary magnetism as subject to the same laws as terrestrial and metallic magnetism, even though they remain as yet unmeasurable.
The moon, then, is the great magnet of all Nature. It sustains the millions of separate magnetic fields which animate all individual living bodies upon Earth, and which distinguish them from dead ones. Every living organism, endowed with life by the Sun, constitutes such an individual and ephemeral magnetic field. It may indeed be said to possess a magnetic body, in addition to its physical one. And it is these magnetic bodies which are both produced and influenced by the magnetic action of the moon, though given form and variety by the lesser and ever-changing magnetism of the planets.
In the case of man, this magnetic field or magnetic body has many interesting aspects. It is this which, studied by Kilner and Bagnall through screens of cyanine dye, appeared as a kind of aura extending two or three inches in every direction beyond the physical body. As we should expect, it has a particular affinity for the body liquids, especially arterial blood, which — through its high iron content — is as it were the vehicle of magnetism; and it is stronger in those individuals who have a full rich flow of blood, and more tenuous in the thin and anaemic. It is thus closely connected with state of health, both of the body as a whole and of its separate parts.
It is with this magnetic body that a man is sensitive to the physical states of others, and he feels immediately sympathetic towards one and ruffled by another. It is also the medium of 'sympathy', that is, the understanding or 'feeling with' another's physical suffering or need or well-being, though this capacity must not be confused with emotional understanding, which is very much quicker and more penetrating.
The close connection between the magnetic field and the bloodstream makes it an important factor in healing. Apart from the individual himself having the power of concentrating it in a desired place by attention, some people have the natural capacity of 'smoothing out' or polarizing the magnetic fields of others. When this power is genuine, we have 'faith healers' or 'psychic healers'. In some places where very much magnetic force has been concentrated over a long time, such as certain centres of pilgrimage, it is possible that this 'smoothing out' of the magnetic body may be done impersonally, and a sense of special well-being and even physical 'miracles' produced in responsive persons. In other cases, action on the magnetic body of others may take the form of mesmerism or hypnotism.
In the normal way, the magnetic field is fluid and nebulous, embracing the whole physical body, or perhaps more concentrated about the heart. Fixed attention has the power of focussing it, and through it of increasing the blood-flow to one particular place. But the possibility also exists that some terrible shock or violence of an emotional kind, particularly at the moment of death, may 'freeze' it permanently or semi-permanently into a given form. In this case it may retain its form or field even after the disintegration of the living body which gave rise to it. It is this possibility which is at the bottom of stories of ghosts, spectres, hauntings, and the legend of the independent existence of a doppelgänger.
As regards both abnormal and normal phenomena connected with the magnetic body, however, it is most important to remember that the latter is a purely mechanical phenomenon. Nothing connected with the magnetic body, and in general nothing subject to the influence of the moon, has any connection with psychic development or with consciousness.
One of the chief characteristics of the moon, it was noted earlier, is that nothing ever happens there. Modern telescopes bring man's vision as near the moon, as rockets equipped with cameras remove it from the Earth. In other words man can now study the Earth and the moon at equal distances. Indeed, lit in the brilliant glare of a Sun undiffused by atmosphere, the moon's surface is revealed almost as vividly as an Earthly landscape seen from a transcontinental airplane.
But though he study it from year-end to year-end, the observer realises, with a dawning sense of horror, that nothing ever changes there. The same jagged mountain-ranges, lit dazzling white against the pitch black shadows, the same twenty-mile craters, like splashes in a milk jug frozen for all eternity, the same interminable deserts of volcanic ash, now the temperature of boiling water under a vertical sun, now 80° below zero Centigrade as they pass into the shadow — all this is identical today, tomorrow, at the time of Caesar and a thousand years hence.
Not only no growing thing exists there, but no seasons, no winds, even no frost or ice. Only a lone and soundless column of dust as a meteorite strikes, only a blinding day and a jet black night petrified by the cold of outer space; this is the extent of variation. Strangely enough, the most accurate account that could be given of conditions on the moon is to be found in certain mediaeval descriptions of hell. For only these convey the idea of eternal fire, eternal cold, the impossibility of improvement. We are so accustomed to the constant flux and transience of the world of Nature that it is almost impossible for us to conceive, in ordinary terms, a world where time does not bring change.
All this is characteristic of a world in which the first octaves of matters we discussed in the last chapter are lacking. If it were possible to draw up a table of lunar elements, it would perhaps begin below oxygen, where the main matters of organic life leave off. In any case, such matters can only occur 'imprisoned' in the form of metal or mineral salts.
The only kind of change which seems to occur on the moon, and which may possibly be the first preparation for life there countless ages hence, is a tendency for the dust raised by flying meteors and flaking rocks to drift towards a single region, where it seems to be filling the dead craters and creating, with immeasurable slowness, a vast plain of dusty silt.40 This is in fact the beginning of a tide, the mass of lunar dust being dragged back by the Earth, just as the mass of terrestrial water is dragged back by the Moon.
Earlier on we studied the connection between rotation and the separation of matters into different states which can give rise to atmosphere and organic life. The moon does not rotate, and it is, as we would suppose of a body where no separative force had yet been produced, a solid and homogeneous mass of matter in mineral state.
What chance has the moon of acquiring rotation, and thus in time of generating air and life? Is it in fact growing? In answer to this we can present four facts. The moon is at present 30 times its parent's diameter away. It does not rotate. Mercury is 42 times its parent's diameter away from the sun. It does not rotate.41 Venus is 77 times its parent's diameter away from the sun, and it has begun to rotate. All further planets rotate, and in general the farther removed they are the faster they do so. Meanwhile, the Moon certainly, and the planets probably, are slowly moving away from their luminary.
It thus seems extremely probable that a planet or satellite, springing originally out of the body of its parent, acquires the power of rotation and consequently of independent life of its own, only when it has emancipated itself to a certain definite distance from its source. This distance seems to be between fifty and seventy times the diameter of the parent. On this calculation the Moon will have to be twice as far away from the Earth as it is now before it can begin to rotate and generate life. It is in fact half-way between conception and birth as an independent planet.
If this then is the child of Earth, what kind of a child is it? Seeking a human analogy we have to go back beyond childhood, infancy, and even birth to discover any parallel. The offspring is not only not born, but it is not even quickened. It is like the embryo or form of a future world which as yet has no life or movement of its own.
To an observer who was familiar with living human beings with their unceasing movements and moods, their never-ending play of expression, of tone, of posture and so on, and who in some way was able to watch an unquickened foetus in its mother's womb, this foetus would appear lifeless and unchanging. He would say that nothing was happening to it, and that it had no possibilities. For although its inner essential rate of change was far faster than that of the men and women he knew, it would completely lack the outer vibration of personality which he associated with them. Such may be the stage of development of the Earth's moon.
But if this is so, how is the moon nourished? Such an embryo depends for its very existence, until it shall be born as an independent organism, upon its participation in the bloodstream of the mother. It receives the nourishment necessary for its growth from her. The moon's bare ball is not yet able to transform the solar light direct. Until it acquires atmosphere and life of its own, it must receive this energy already predigested by the Earth.
We have noted the various influences of the moon upon the Earth. What is the corresponding influence of the Earth upon the moon? What passes from the parent to the offspring? Once again the phenomenon which we have variously described as the lunar pull, its lifting or sucking effect, its creation of a centrifugal current outward from the Earth, will help us to answer the question. For all these are simply ways of describing the effect of a certain flow from the Earth to the moon, like the flow of blood from the mother to the unborn infant.
The moon lifts or sucks the whole organic creation from the surface of the Earth. But its power of attraction does not stop there. And there is reason to suspect that at the moment when organisms die, and their elements return to the Earth's general stock, this attraction is in some way fulfilled and a magnetic circuit completed. When the puppet player releases his dolls, they fall back to the stage and become inert fragments of cardboard and cloth. Something passes from them back to him. It is their motion, their illusion of life, their puppet-soul.
All that has been deduced about the role of the moon leads us to believe that it is exactly this electric tension which constitutes the difference between living and dead matter, that provides the current necessary to the moon's existence. Every living organism, endowed with life by the Sun, constitutes an individual and ephemeral magnetic field. When it dies and its power of transforming the solar life-force is withdrawn, this magnetic tension is released. The release every hour and every moment of millions of such magnetic fields, large and small, over the whole surface of the Earth, will induce an enormous current in an adjacent conductor. Since there is no indication that this energy is used again on Earth — for the next generation of living beings always arises from new solar energy — we have to suppose that it is drawn off somewhere.
In fact, the magnetic current released by the death of living creatures flies to the lowest level of the ionosphere, which is now recognised as the level where lunar magnetism takes effect.42
There it joins the general magnetic current connecting the Earth and the moon. Calculations based on the delay between magnetic disturbances on the surface of the sun and the repercussions in the atmosphere have shown that magnetic influences travel at about 400 miles a second.43 In ten minutes that which made the difference between a living and a dead body has flown to the moon which sustained it during life.
This magnetic current is the moon's lifeline, the umbilical cord which connects it with its mother Earth.
40 Fred Hoyle, 'The Nature of the Universe', p. 11.
41 The so-called rotation of Mercury once in the course of its revolution about the sun is, of course, merely the result of its maintaining a fixed relation to the latter. It is a borrowed movement, not rotation at all in the sense of independent planetary motion.
42 'The Earth's Magnetism', by Sydney Chapman, p. 77.
43 ibid pp. 114-5.
Sarah: “What does science say about this? I mean the whole notion of the universe being a hologram or illusion created inside our head.”
Dr. Neruda: “Science is not able to explain it.
- The counterlogical nature of the universe — in terms of quantum behavior — is impossible to explain.
- Some scientists have relented to explaining it all away as hidden variables.
But frankly, what the WingMakers have explained is that we’re creating the universe through the human interface Anu provided us by reinterpreting sound vibrations through our five senses.”
Sarah: “But it doesn’t make sense… how can I see the moon and a two-year-old can see it exactly the same way? How can it be the same?”
Dr. Neruda: “No, this is what the unconscious mind provides the Human 2.0 interface.
- It gathers the interpretation of the sound vibration of the moon, based on billions and billions of sightings throughout time
- These evolve and change based on environmental conditions, but generally the notion that the moon is silver and generally the size that it is, is stored and shared in the DNA and unconscious mind system and reinforced by culture, family and education. This is the universal collective field.
- It’s a field effect that transfers information through vibratory fields that interconnect humans.”