Higher Law: Inner & Outer

 INTRODUCTION: HIGHER LAW

That someone or something is under a higher law is to an extent a common figure of speech. It might refer to someone perhaps transgressing a minor civil law in order to accomplish something for the greater good of another person or group. It might refer to someone who is seen as an outcast by society at large, but who by following some inner ideal achieves a great work that benefits others. An example of a thing under the auspices of a higher law might be an inspiring scripture, or it could even describe a sublime masterpiece of art.

But does higher law actually exist? And where or what part of the universe might it belong to? 

Religion describes a faith in a heaven, maybe consisting of three or more levels. Could higher law be a fixture of a religious heaven, it somehow affecting us on Earth as a type of grace? 

So-called esoteric or theosophical philosophy describes a universe consisting of successive and interpenetrating higher levels above the material world — seven in total, usually. Theosophists also believe in orders of laws functioning in relation to the higher levels of the cosmos. When those higher laws somehow affect or manifest on the lower material level, what we would call a miracle is the result sometimes.

Religion and esotericism however seem to require a degree of blind faith at first. That is not to say that one cannot arrive eventually at absolute certainty about one’s initial faith. I’m sure there are people — saints perhaps — who have wisdom, who “know” with surety what they once accepted as belief. But knowledge about “higher law” need not start from just faith.

This essay will explore the concept of higher law through a fairly mundane route, one that does not require faith: that of literature, or rather, spiritual literature. For to be sure, literature has its levels of quality; from romance novels and serial Westerns up to the classics and then on up to the sacred scriptures of the various religions. But it is the spiritual literature which presumes to be on a so-called higher or inspirational level, by a general consensus. So it is works of spiritual literature that will be looked at here, in exploration of higher law and higher levels.

It is interesting to note that certain works of “spiritual literature” are deemed to have different levels of meaning hidden within them. For example, Aesop’s fables, thought by some to be a type of Sufi stories, might seem to a child to be simply stories about the behavior of different animals. Outwardly they are so, but they can as well be applied on another level to the discerning adult, applied to his/her own behavior and psychology.

But levels don’t necessarily need only apply as descriptions of literature or of the outer world. Great literature or art sometimes impacts us emotionally and psychologically, on our own inner levels, too. Or rather one could say great art manifests “higher feelings” in us on “deep” or “inner” levels. Ancient wisdom would say that the uppermost levels of the cosmos correspond to the innermost levels within ourselves.

It could be said that, although we don’t necessarily see with our physical eyes higher spiritual levels of the cosmos, we experience those higher levels of spirit deep within our psyche, in our thoughts and emotions, on encountering great works of art or inspired religious creations or even upon witnessing the beauty in nature.

Nicoll’s diagram showing the three levels (I. Outer, II. Middle, and III. Inner) of the emotional center.

[From Psychological Commentaries on the Teaching of Gurdjieff and Ouspensky, Maurice Nicoll]

THE EMOTIONAL CENTER OF GURDJIEFF 

So it is really deep within the mind and emotional center where one can “see heaven”, where one can map out the presumed higher realms of the universe. Actually the emotional center has been mapped out or diagramed, by the Jungian psychologist and student of G. I. Gurdjieff, Maurice Nicoll. Nicoll divined a tri-level emotional center; consisting of an outer portion, a middle portion, and an innermost portion.

According to Nicoll’s map of the emotional center, the inmost area of our emotions is labeled the ‘intellectual part’; the part that processes ‘artistic creation’, and is also the seat of that highly spiritual area within us: the ‘magnetic center’. The so-called magnetic center — when developed — guides us to those particular spiritual writings and teachers we need, those influences which might appear at just the most providential times in our lives.

The New Testament, with its multi-layered parables of Jesus, would be an example of literature which speaks to us at this inmost level of our emotions. The New Testament is one example of 

“conscious art”; art which is sacred in its nature. Over time, and through multiple readings of the New Testament, the magnetic center theoretically grows in strength; absorbing the higher influences, and forming a spiritual center within the reader. The New Testament is regarded by some as being a creation on a higher level; it relates to the reader on a deep inner level.

The innermost division of the emotional center, as well as the New Testament itself, would, according to Gurdjieff’s system, correspond to the mental sphereof the cosmos, and would relate to the third or mental body. The middle emotional division would correspond to the astral sphere of the cosmos and the astral body. Whereas, the outer emotional division would correspond to the physical level of reality and the physical body.

SWEDENBORG’S DOCTRINE OF CORRESPONDENCES

The 17th century sage, Emanuel Swedenborg, envisioned a tri-level system of interpretation of the entire Bible. He mapped out the Bible as having an outer or literal layer, along with a ‘spiritual’ inner level, and then also a ‘celestial’ innermost level. Every word in the Bible had its inner spiritual and celestial meanings. 

Swedenborg said that these three biblical levels collated with actual levels which exist in the cosmos, and also in Man. He described the physical cosmos as having two higher levels: i. e. a spiritual heaven and a celestial heaven. Swedenborg’s ‘doctrine of correspondences’ is fascinating; he postulated his idea that all people and phenomena on earth are ruled by corresponding inner phenomena which occur simultaneously in either the heavens or hells.

It is tempting to identify Swedenborg’s natural, spiritual, and celestial levels with Nicoll’s outer, middle, and inmost divisions of the emotional center. Additionally, Nicoll analyses the intellectual center also as having three divisions. Obviously, of course, a reader can relate to spiritual literature both emotionally and intellectually.

IDRIES SHAH’S VIEW OF THE KORAN

Idries Shah, speaking for the Sufis, says that the Koran also has multiple meanings and layers. In his book, The Sufis, he says:

“For the Sufi, the Koran is a document with numerous levels of transmission, each one of which has a meaning in accordance with the capacity for understanding of the reader. … The Koran in one sense is therefore a document of psychological importance.”

In addition, Shah’s extensive collections of Sufi stories are viewed as having a psychological effect on the reader. His stories often defy a ready literal meaning at first, but then later resurface in the reader’s mind at crucial moments of life.

GURDJIEFF’S HIERARCHICAL “ORDERS OF LAW”

The preceding examples hopefully illustrate what we probably may already know: that, psychologically, we have what seem to be inner levels. We can assume, based on what has been said above, that a “higher law” for us is really also a corresponding “inner law”, as well.

However, an important point to consider is that we are not on the whole developed enough on an inner level to be subject in actuality to the higher laws. What seem to us to be levels deep within us, are actually not completely formed or developed as levels per se; they’re rather pseudo-levels, arising and subsiding purely by accident. If they were completely formed we would be able to access them at any time, on an ongoing basis. We are born onto the material or physical level, and are therefore subject only in that case to the laws — physical and psychological — which affect the Earth.

On the left above, Gurdjieff’s “Ray of Creation “. Next to it on the right, the three higher bodies  —  astral, mental, and divine — above the physical body. On the far right, the “orders of laws” which apply to the specific bodies and their corresponding worlds. Man, as he is at birth, possesses only the physical body; subject to the Earth’s 48 orders of laws. [From Ouspensky’s In Search of the Miraculous]

Gurdjieff spoke of a “Ray of Creation” — worlds above worlds, seven in all; the higher worlds subtly inter-penetrating all the worlds below them. Man has the potential to relate to the higher worlds through the development of higher bodies. But that is initially only his potential. Man is born having only the physical body, subject to Earthly Laws. Developing one or more of the higher bodies takes tremendous focus, time, and effort.

Notice on the diagram above that the higher the body is on the Ray, the fewer “orders of laws” it is subject to. Orders of laws can possibly mean different things; but in this case it may mean “types of laws”. The laws of All Planets would be of a different order or type than the laws of the Earth. Thus, for example, the laws of physics, which apply to the Earth would likely not apply to, or rather would take a different form for, the level of All Planets and higher. We normally look at the Planets, individually and as a group, from the perspective of our physical senses and bodies — that is, at the level of the Earth. Their actual nature and function must be looked at from the perspective of the higher astral body, to truly understand them at their astral level.

However, the convenient thing about Gurdjieff’s Ray of Creation — from the Absolute to the Moon — is that it doesn’t necessarily require “faith” for it to work. It can be looked at and used as a tool, rather than a doctrine. It is basically astronomical in its make-up, and logical in its sequential order.

HIGHER LAW AND THE SPIRITUAL PATH

Higher law is a function of a higher world than the Earth, as one can see on the above diagram. And a higher world such as the astral world (All Planets) relates to a specific developed part of Man; namely the astral body, along with its various centers — intellectual, emotional, and moving. (For details on forming the astral body and its centers, see my previous blog: The Astral Body and its Qualities https://to-be-able.blogspot.com/2022/09/imbuing-higher-bodies-with-immortality.html)

To truly experience and be subject permanently to a higher law such as that of the astral world, a man or woman must reside on an ongoing basis within the confines of his/her astral body. Living at the astral level is a major step upwards in Man’s evolution; as is living within the subtle influences and architecture of the astral world which can be experienced underlying the physical world itself. 

STEPS ON EVOLUTION’S PATH

"The process of evolution, of that evolution which is possible for humanity as a whole, is completely analogous, to the process of evolution possible for the individual man. And it begins with the same thing, namely, a certain group of cells gradually becomes conscious; then it attracts to itself other cells, subordinates others, and gradually makes the whole organism serve its aims and not merely eat, drink, and sleep. This is evolution and there can be no other kind of evolution. In humanity as in individual man everything begins with the formation of a conscious nucleus. All the mechanical forces of life fight against the formation of this conscious nucleus in humanity, in just the same way as all mechanical habits, tastes and weaknesses fight against conscious self-remembering in man."

— Gurdjieff In Search of the Miraculous 

There are three levels that make up the astral body; which are developed in three steps. (For specific information on developing the astral body, see: https://to-be-able.blogspot.com/2022/09/imbuing-higher-bodies-with-immortality.html)

The first step to inhabiting the next or astral world is creating a “permanent center of gravity” within oneself; which in my understanding entails the formation of a distinct astral emotional center. This is done by taking a specific element — Gurdjieff’s re 96, or “animal magnetism” — and fusing it in a special way with several actual emotions, such as compassion & loving kindness, etc.

Over time, through work with the breath, animal magnetism, and various emotions, a  “body” — astral in nature — begins to form around this center.

The next step on the road of evolution is creating a secondary center of gravity in the head. This is the beginning of a struggle to form a coherent structure in the mind itself. This is done using a technique Gurdjieff calls “aiësiritoorassian contemplation” (for details please see my previous blog: Being and Mind https://to-be-able.blogspot.com/2023/06/)

The third step in the evolutionary process is work on the third level of the astral body. This consists mainly of observation and study of one’s “essence”. Our essence is given us at birth by the powers that be, and is made up of fa 24 — a refined substance consisting of various higher matters and qualities from the planets of our solar system. Each individual on the Earth has his or her own unique, proprietary blend of essence derived from the planets making up the astral world. Also, it is important at this stage to engage in a sophisticated application of the “first conscious shock”: self-remembering. The reason being, the human organism can also produce additional fa 24 with the help of self-remembering.

Finally, the astral body that has been formed must go through a certain type of “fire” in the real world; it must be tempered. What that entails is initiating a struggle to exercise the higher spiritual emotions of the astral body within the circumstances of the ordinary material world itself. These are emotions which are perhaps rarely found in typical social situations; refined emotions which often “go against the grain” of daily secular life. This effort produces an internal “friction” which in turn helps to “crystallize” the astral body structure. And at the same time, the effort places oneself gradually in sync with the spiritual structure of the astral world residing beneath the surface of the physical world.

CONCLUSION 

In conclusion, while higher levels of the cosmos might be difficult to perceive or impossible to sense outwardly, it is definitely a possibility to perceive inspiring and deep emotions. Emotional inspiration can come from reading a scripture or a spiritual writing. It can also come from great works of art and from nature. These experiences seem to be happening on deep inner emotional and intellectual levels.

One can deduce that perhaps the universe itself may mirror the inner levels of Man through corresponding higher levels. These higher levels are not necessarily directionally above the Earth. But traditionally it is said that they interpenetrate the Earthly, physical world.

The next higher level above the Earth, the astral world, can be experienced through the development within a man or woman of a secondary body or astral body. The astral body (according to Gurdjieff) is relatively unencumbered by cosmic laws, compared to the physical body with its weight of 48 orders of Earthly laws. The astral body, being spiritual in nature, is governed by the 24 orders of spiritual laws which govern the astral world.

Man is born having only one body, the physical body. While there are people who are born more or less spiritual than other people, this could be said to be purely the result of individual karma, and not the result of conscious individual effort and work. The effort of creating a permanent spirituality requires the guidance of a teacher or guru who is himself conscious and developed spiritually. As Gurdjieff says, the teacher guides the student up a stairway, which leads ultimately to the Path, which the student can then follow precisely. On the Path, the student should ideally have access to a system, which he internalizes, and which can help him form a second body, having all its powers and abilities. At the very least a system should help the student to form some type of permanent internal structure, emotional and mental.

Time, Eternity, and the Four Ways of Gurdjieff

“But on the fourth way knowledge is still more exact and perfect. A man who follows the fourth way knows quite definitely what substances he needs for his aims and he knows that these substances can be produced within the body by a month of physical suffering, by a week of emotional strain, or by a day of mental exercises— and also, that they can be introduced into the organism from without if it is known how to do it. And so, instead of spending a whole day in exercises like the yogi, a week in prayer like the monk, or a month in self-torture like the fakir, he simply prepares and swallows a little pill which contains all the substances he wants.”

— Gurdjieff 

 Impermanence is a factor in all of Life. It is intimately related to Time, as an aspect of Time. Because of the nature of impermanence we only have so much time in our lives. We as humans measure time with the length of our lives. So as with all things in Nature, our lives only last a certain length of time. And then we are faced with the unknown.

If impermanence were posed as the riddle of life, as a question to be answered, or a problem to be solved, then the transference of one’s life into the Eternal, above Time, would then be the path to solving that riddle. The achievement of immortality is the answer to the question posed by impermanence and death. The Eternal transcends Time and also unties the knot of impermanence.

Religions and philosophies have differing approaches to what lies beyond this life, but generally they all agree that it is better in theory to live “the Good Life” (usually meaning an overall moral life), as that determines a happier and more satisfactory result in what comes next after death. A good or moral life is for the average man the most accessible way to approach immortality; although, as there are degrees of morality, so there are also degrees of success in achieving immortality. That is to say, while immortality is a goal, perhaps viewed as a prize to be won, it can also be looked at as a long-term goal, being obtained either over time somehow after death, or over several lifetimes of work.

An archetypal symbol of impermanence is the Moon, with its phases of waxing and waning; its completeness in its ‘full phase’ and its emptiness at its ‘new phase’. The Upanishads call the Moon ‘King Soma’, as the Moon governs the tides of the oceans, the sap within herbs and plants, and the life energies of the animal realm. Gurdjieff said cryptically that Life on Earth serves as ‘food for the moon’, the Moon governing the life energies of living beings, and then absorbing those same life energies at their deaths.

Some philosophers ask if there is an immortal spark in Man, a Self. The Upanishads attest that the mere act of doubting the existence of that spark of Self within leads to “darkness”. Other philosophers ask if Man has a “soul”; perhaps a rephrasing of the question, “Who am I?”. That is a question that can be answered for oneself upon honest self-reflection: Man internally is governed by change, by impermanence. The solid within Man is, upon reflection, instead actually mutable. Outwardly, he projects a personality of stability to the world and to others. But inside he changes constantly, becoming almost an entirely different person from day to day, and from minute to minute. He is internally subject to changing moods, emotions, and thoughts; even his self-image mutating daily.

Gurdjieff claimed to have unveiled a hidden system that could over time help Man achieve inner permanence, what he called “will”, although probably not what the modern West calls “will power”. Will is a factor within Man which allows him to walk amongst the mutability and ever-changing impermanence of the World, without himself changing. A man with “will” is also a man with consciousness. He is not the product of outward factors; he is not a pawn in the hands of Life. He is a player himself, playing the pieces on the game board of Life, and winning.

To Gurdjieff, a man with will and consciousness, (and also, as he said, a man with the “ability to ‘do’”), that man could also be said to be immortal. That is because that man has developed enough structure within himself that he could be said to have developed a series of “higher bodies”; bodies which last after the death of the physical body.

Gurdjieff said there are only four distinct, very narrow ways or methods to achieve immortality, to develop will, or to “crystallize” those higher, permanent bodies. These specific ways are the only ways in existence; all that is available to mankind. Failing to achieve permanence through these ways, man can only serve as “food for the moon”. The East Indian Upanishads also speak of life serving as food for the moon (Brihadaranyaka Upanishad  VI 2 16). But it goes into much more detail about what that process means; which generally boils down to life being subject to reincarnation. To the East Indian philosophers also there was certainly a spectrum of different karmic outcomes for a man, from the unsatisfactory rebirth as a biting insect, to the superior rebirth within the family of holy parents. 

The rest of this essay will describe ways out of the rule of impermanence; ways or paths that develop an inner structure and solidity of some kind — methods that develop the soul. In the following I hopefully plan to illuminate the four ways Gurdjieff described for a human being to achieve immortality, the four paths to no more rebirth, the paths to eternity.

“Right work on oneself begins with the creation of a permanent center of gravity.”1

— Gurdjieff 

Gurdjieff was a spiritual technician, as well as a spiritual scientist in a way. He developed or transmitted a psychology that describes Man as having definite centers; centers of intellect, of emotion, and also the centers that govern the physical body. Gurdjieff was a technician in that he strived to fine tune the centers of himself and of his students. But he was a scientist in that he identified definite ways of working in the world, based on the development of those centers, which lead to immortality.

Gurdjieff taught that human evolution could proceed along the lines of development of Man’s different centers: either intellectual, emotional, or physical. Specifically, he called these three lines of work the way of the Yogi, the way of the Monk, and the way of the Fakir, respectively.

These three lines of work on oneself, of self-evolution, are all Eastern paths, not to be found in the West. And all of these lines require a man give up his life of a householder, and follow a teacher or guru in a school, temple, or ashram. A man choosing one of these paths has to leave his life in the world and never go back.

The way of the Fakir is the way of the body. It is the most difficult of all the ways, as well as the longest and the most uncertain. It entails the Fakir going through much torture and hardship; standing unmoving upon his fingers and toes, standing motionless with one hand upraised above him, adopting an uncomfortable yoga posture and holding it for days, weeks, and years. After a long time though, and after much struggle, the Fakir may develop will — will over the body. At this point he can accomplish many things physically, and overcome great obstacles, he can obtain what he wants.

The next way is the way of the Monk, the way of emotions. This is not as long and hard as the first way, but still requires much labor and hardship. The Monk struggles to modulate his emotions, refraining from sinful negativity, and developing faith, charity, and love of God. After many years of intense prayer and works of charity, he may develop unity, or will over the emotions.

Then comes the way of the Yogi, he who develops the mind. This is the quickest way of the three; the Yogi knows what he wants to achieve and how to achieve it. He works on and elevates the mind.

But these ways of the East are almost impossible for a Westerner to access and follow. Fortunately, there exists a fourth way; a way that follows all of the first three ways — ways of the body, emotions, and intellect — all at the same time. The fourth way dictates that the follower work in the world, in the situation that he exists already. 

Work on the fourth way can be tricky in that Gurdjieff himself did not leave an organization in place, as a school for his followers. As a result the real inner work upon the emotions and intellect can often be overlooked. Mimicry can pass as attainment. Buzz words and catch phrases can be repeated unconsciously in place of genuine teaching. Simply adopting a serious facial expression or somber vocal tone allows one to fit in. Worldly success or fame or even simply physical beauty can make one a candidate for teachership. Inner work is of course rare and difficult upon any of the four paths.

The schools of the fourth way are not in public existence now. 

Fortunately, there is a type of “fourth way teaching” which has been transferred to the West and which still legitimately exists. That is the transference of Tibetan Buddhism which has taken place over the past few decades. Tibetan Buddhism is a definite type of work on the mind, emotions, and body. It has aspects of the ways of the Yogi, the Monk, and the Fakir, all three. It is a legitimate school which the West now has access to.

In Tibetan Buddhism there is a sophisticated development of the emotions with the adoption of compassion and loving-kindness in a very dedicated way. There is also an intricate teaching of inner yoga, entailing complex visualizations and movement of the winds within the channels. Then there is the purification of the body through prostrations and offerings.

Tibetan Buddhism is an “inner Buddhism”, as my guru has said; rather than just outward show, or superficial and repetitive physical imitation. However, this inner layer of Tibetan Buddhism can be accessed through also internalizing and practicing the Gurdjieff system in addition to Buddhism. One could say that the fourth way teachings are a key, which turns on the ignition of Tibetan Buddhism. Though the presence of an accomplished Tibetan Buddhist guru also gives one access to the great power of this vehicle, its engine. A real guru is not only indispensable as a teacher, but acts, in a way, as a “fourth way guide” to the student. The two systems are quite complimentary.

“All religious teachings, excepting of course the completely degenerated religions of savages and the invented religions and sects of modern times, consist of two parts, the visible and the hidden.”2

— Gurdjieff 

In summary, the path to immortality is difficult to find in the modern world. But one can approach it as a householder in the West through living a life of conscience, and also of consciousness. And if one wants an organized way to follow — a fast way, so to speak — one need not travel to the East. The East has come to the West, in the transference of Tibetan Buddhism, with its Lamas, from across the world. Gurdjieff’s legacy is his words and writings, along with his system. Internalizing his system can open the door to the inner workings of any legitimate religious path, but in particular to those of Tibetan Buddhism, which has preserved the wisdom and technology of thousands of years of Eastern sages. 

Under the law of impermanence, all philosophical and religious organizations degenerate eventually. It takes a highly developed man or woman, a teacher or guru of inner substance, to reinvigorate a faith or philosophy, to breathe life back into it. If one happens to encounter such a man or woman, they can be the door to the Path — the Path to Immortality.

“There is not, nor can there be, any outward initiation. In reality only self-initiation, self­ presentation exist. Systems and schools can indicate methods and ways, but no system or school whatever can do for a man the work that he must do himself. Inner growth, a change of being, depend entirely upon the work which a man must do on himself.”3

— Gurdjieff 

1. Gurdjieff — In Search of the Miraculous, P. D. Ouspensky chapter 12

2. Gurdjieff — ibid

3. Gurdjieff — ibid, chapter 15