The sequence: a general approach

The sequence is the last tool introduced by our Teacher. Although we accept that
Influence C sent it to the School, the Gods used the Teacher and a group of old
students to create it.
Before the sequence, we had other effective tools, but they used to take more time
to apply them. Robert tried to create something that used minimalism and being,
experience, in the Work and the System at the same time. He received more and
more messages about this direction towards simplicity and less words. This is why
the sequence was created at the same time than the keys were discovered and
studied and the Work ‘I’s were compiled.
The name “sequence” generated a lot of resistance. It was too modern or scientific!
In reality, a sequence is a chain, where each slab depends upon the previous one
and the next one. “Sequence” comes from the Latin root that means ‘to follow.’ In
the sequence, each Work ‘I’ follows the next one like a soldier. The main general is
the steward, the ruling faculty made out of the intellectual parts of centers. He is
the one with control and discipline. The 9 of hearts gives him the emotional
impulse.
“Sequence” is a name for the 21st century. In the past, these spiritual chains were
called mantras or prayers.
The sequence is a very smart tool because it puts together 6 Work ‘I’s. We know
that Work ‘I’s are propulsors of self-remembering. When one uses HEAR one is
using the Work ‘I’ “Hear with presence” to promote self-remembering. One gets
presence through that effort. So the sequence pushes us to remember ourselves 6
times in a row. It’s a way to compromise with what Gujduvani and Gurdjieff said:
“Remember yourself always and everywhere.” Practically speaking this is too much
for a steward, especially an infant one. Of course, we (that is, our stewards) do not
always can complete the sequence. But even if we could walk through half of it, we
get some moments of self-remembering. Robert says that it is a “failed sequence,”
but the Fourth Way is the way of the sly man. Everything can be used to our
advantage.

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In the same way that the School had different lists of Work ‘I’s before settling in
the current one, the same happened with the sequence.
Robert divides the sequence in 2 parts:

1- First part of the sequence: it is the chain of Work ‘I’s

This is the current chain:

Be (“Be present”= “Remember your Self”) (It is called “short Be” and Robert
asks us to write the final “e” with small font. It is a way to remember that
this is a first impulse.)

Hold (Keep making efforts to be present)

Theme (Here is where we put the Work ‘I’ most suitable to the moment:
READ, for example, for you, because you are trying to read this document
with presence, and WRITE for me, because I am trying to be present while I
am writing it) (So “Theme” is not a Work ‘I’, but the space for a Work ’I’ that
describes the scene in which we are.)

Back (Be careful with the lower self, the machine, which will try to deviate
you; go back to the effort of remembering your Self) (Sometimes Robert
refers to this Work ‘I’ as “Middle Be.”)

Theme (One uses the same Work ‘I’ used after “Hold.” The steward re-
affirms itself in the moment.)

BE (“Be present” again, but Robert calls it “Long BE” and asks us that to write
the final “E” with capital font as a way to remember that if the steward
worked well through his walk, the state of presence will be more lasting and
deep.)

Now you can understand what it means “the 3 Be’s”!!!!

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 Robert says that this first part of the sequence is “uncreated light.” It means
that “light” (presence) is reached from the creation of efforts that the
steward makes.

In the same way that one keeps a certain pace to walk, this part needs to
have a rhythm: neither too fast nor to slow. A good way to learn this is by
trying to practice with strolling and using Move as theme.

Robert talks about “inhalation” and “exhalation.” If we consider each slab of

this first part of the chain as a breath, it would contain a moment for inhale
air and a moment to exhale it. This is what monks used to practice, and some
students can do it. A first step to get it is to be aware of the breathing in each
step not to try to adjust the breathing to an instruction (this could generate
wrong effects.)

The more a student knows about the System and Robert’s teaching, the
more he/she will get from this part of the sequence, since the same
principle applies to the Work ‘Is’.

2- Second part of the sequence: this is the section of the end result, which
Robert usually calls “wordless breaths.”

During his Work, the steward collects, in theory, more and more self-remembering,
more and more presence. It enters in combustion. It is the same heightening state
that some groups obtain through dances, sounds, drums, etc.
Robert calls the first “feeling” of this higher state “first wordless breath.”
It is necessary to remember that Robert is a poet and teaches with metaphors and
comparisons. Why “breaths” without “words”? Once one reaches the high state
one does not use any more Work ‘Is’. The steward does not walk any more. Robert
says that he does not enter the Promised Land. The breaths however continue,
even literally. And the 9 of hearts continues working, to keep the state safe,
prolonged, and emotional. Why 4? It is simply a number chosen by Robert after
finding this number mentioned by different schools and traditions.

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Although it is possible to reach presence in this part of the sequence, there are
even more degrees of it. Sometimes Robert talks about “Divine Presence.” Lately
he calls Uncreated Light to that degree of Presence that does not depends at
all of the sequence; that goes beyond the System and the machine.