Tuesday, December 18, 2012

sugar is an esoteric issue

gurdjieffbooks | Now for common-tempo. In a talk he gave in Paris, in August 1922, Gurdjieff said that a person’s reception of impressions depends on “the rhythm of the external stimulators of impressions and on the rhythm of the senses”. Right reception, he said, would be possible “only if these rhythms correspond to one another”. In fact, he went so far as to say: “a man can never be a man if he has no right rhythms in himself.” G.I. Gurdjieff, Views from the Real World, pp.82-83.

Briefly, as I understand it, in Beelzebub, especially in the chapter on “Hypnotism”, Gurdjieff teaches that each centre of the organism, and also essence (as a whole) and personality (as a whole) function at different tempos, and that parts of the human organism can mutually communicate only when their tempos stand in a particular relation. At p.1163, Beelzebub says to Hassein that each of the functions which compose our individuality acquires a “harmonious tempo in the common functioning”. In other words, our individuality (the distinctive nature of our being), is made up of various functionings, each of which is formed as a whole (“crystallized” is Gurdjieff’s word) and works at its own tempo in an integrated organism, in harmony with other functions operating at their proper tempos.

One can think of it as being like a car: all the moving parts have their own tempos. The wheels, fan-belt, ignition, battery, all work at different speeds, or more precisely, within different ranges of speed. In fact, they can only perform their proper function without damaging the machine if they remain within their specific speed ranges. If one could arrange all these parts so that they operated at one identical speed, the car would be useless . I am aware I am now speaking of “speed”. Shortly, a speed is absolute: it is measured from zero, but tempo is a relative speed. Tempo is meaningful only as comparing the speeds, rhythms or rates of a particular activity.

Gurdjieff says that we have two established tempos of blood circulation (provisionally taking the tempos as absolute). Each of these tempos is related to a form of consciousness: essence (sub-consciousness), or personality (consciousness). A change in consciousness can cause a change in the tempo of blood circulation, and a change in that tempo can cause a change in consciousness.

Sugar disrupts that tempo to an extent which was not, I believe, contemplated by nature, and which is not under conscious control. Interestingly, anecdotal evidence suggests that if taken naturally (i.e. directly from sugar cane), it is not nearly so noxious, if at all. This makes sense: one researcher says that refined sugar is a “genetically unknown food”. That is, it is not a use but an abuse of nature. Further, you get a load of sugar a lot faster drinking soft drinks than you ever can by chewing on sugar cane. In the right dose, and for some people the right dose is an extremely small one, sugar causes a nervous energy within the body and disrupt emotional equilibrium.

Because sugar is (apparently) the only food which provides energy and no nutrients, there is nothing good to say about it which cannot be said for anything else which makes food more palatable (e.g. cinnamon and vanilla). On the other hand, those foods have positives which sugar does not. The glucose in sugar is oxidised in the cells, and the bloodstream cops the released energy. This is the basis of the “sugar-fix”. And this disrupts the tempo of the body, and the all-important tempo of the blood circulation. In other words, sugar is a food (although I would say it is better understood as a food derivative that is, in itself, a good-substitute), and a poison, which makes it harder for essence to manifest, and easier for personality to manifest.

If you don’t believe me, try and observe carefully what happens inside you when next you ingest confectionary, cake, sweetened biscuits, soft drink or anything else to which you’ve added sugar. You may be surprised to find that what you thought were part and parcel of your natural fluctuations of mood (and, in Gurdjieff’s terms, your “state”), are in fact abnormal but familiar results of sugar ingestion.

Part of the “esoteric danger” is this: because we do not think of sugar as a slow-working poison (albeit of low toxicity in small and irregular doses), but as a food and only as a food, it hardly enters our heads to think of its effects as being unnatural. We are far more likely to attribute its psychic effects to other causes.
Also, we are so used to sugar that we tend to accept our unnaturally sweetened state (to coin a phrase which is meant only half-humorously) as neutral, or even as positive. We take so much sugar, and we see so many people who take it, that we don’t know how jumped up we are.

There is more. I could do a social analysis and say that we live in a “sugar-coated” society. And I believe we do: but that is another area. I sometimes wonder if sugar is not one of those things like tea, coffee, hops and opium, which, as Gurdjieff said, have a complete enneagram within themselves. For what it’s worth, I think that mint and garlic may be other such plants, but of course benign ones. But for now, I just want to raise this issue.