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From the rich wealth of experience of his work with people, Bruno Martin inspires with his new practice book to deepen and strengthen the conscious inner "work on oneself". The foundation of these insights is based on the methods of G I. Gurdjieff and John G. Bennett, which he has adapted and further developed to meet today's needs. The new exercises in this Gurdjieff Practice Book 2 can lead "seekers of truth" into previously unrecognized experiences of connection with themselves. From this conscious "self-remembering", a harmonious unfolding of one's own being can take place, for one's own good and for the good of the community. The exercises in this new practice book not only expand the existing spectrum of ways of inner work, they can also serve as "food for the soul".
"This is the first analysis of all of Gurdjieff's published internal exercises, together with those taught by his students, George and Helen Adie. It includes a fresh biographical study of Gurdjieff, with ground-breaking observations on his relationships with P.D. Ouspensky and A.R. Orage (especially, why he wanted to collaborate with them, and why that broke down). It shows that Gurdjieff was, fundamentally, a mystic, and that his contemplation-like methods were probably drawn from Mt Athos and its hesychast tradition. It shows the continuity in Gurdjieff's teaching, but also development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence which could, to some extent, be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. It contends that he had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, he found it necessary to introduce contemplation. His development of the methods is demonstrated, and the importance of the three exercises in the Third Series, Life Is Real only then, when 'I Am', is shown, together with their almost certain borrowing from the exercises of the Philokalia. G.I. Gurdjieff P.D. Ouspensky A.R. Orage George Adie Mysticism Meditation Contemplation Fourth Way Hesychasm Western Esotericism"--
This unique practice book elaborates in depth the Gurdjieff method and ways for a creative and harmonious training of body, soul, and spirit. This book informs intelligible about all aspects of the method. This can help to train one's perception and insight. An introduction to the teachings of Gurdjieff, his "sacred dances" also called "movements", and the famous symbol of the Enneagram complete the book. The exercises shown are build up modular, so that the development of consciousness can unfold harmonically. The experiences won by this process can contribute to a creative way of life for oneself and to the well-being of all other human beings.
From the rich wealth of experience of his work with people, Bruno Martin inspires with his new practice book to deepen and strengthen the conscious inner "work on oneself". The foundation of these insights is based on the methods of G I. Gurdjieff and John G. Bennett, which he has adapted and further developed to meet today's needs. The new exercises in this Gurdjieff Practice Book 2 can lead "seekers of truth" into previously unrecognized experiences of connection with themselves. From this conscious "self-remembering", a harmonious unfolding of one's own being can take place, for one's own good and for the good of the community. The exercises in this new practice book not only expand the existing spectrum of ways of inner work, they can also serve as "food for the soul".
Detailed, practical application of the Fourth Way system of psychological self-awareness and the process of living from higher levels of consciousness. The Teaching is a specific methodology for the perennial wisdom from Christianity and other religions on the "purification of the heart". Based in part on actual teaching transcripts, this book offers a rare opportunity for readers to apply.
Over one hundred years ago in Russia, G. I. Gurdjieff introduced a spiritual teaching of conscious evolution—a way of gnosis or “knowledge of being” passed on from remote antiquity. Gurdjieff’s early talks in Europe were published in the form of chronological fragments preserved by his close followers P. D. Ouspensky and Jeanne de Salzmann. Now these teachings are presented as a comprehensive whole, covering a variety of subjects including states of consciousness, methods of self-study, spiritual work in groups, laws of the cosmos, and the universal symbol known as the Enneagram. Gurdjieff respected traditional religious practices, which he regarded as falling into three general categories or “ways”: the Way of the Fakir, related to mastery of the physical body; the Way of the Monk, based on faith and feeling; and the Way of the Yogi, which focuses on development of the mind. He presented his teaching as a “Fourth Way” that integrates these three aspects into a single path of self-knowledge. The principles are laid out as a way of knowing and experiencing an awakened level of being that must be verified for oneself.
First printed on 26 August 1933 by La Socit Anonyme des Editions de lOuest, this is the 75th anniversary edition, a reprint of the first edition. This edition has been digitally retypeset and is not a facsimile.
When Maurice Nicholl was studying in Zurich, he met Jung, and Ouspensky. He went on to study with Gurdjieff, and from 1931 to his death in 1953, he began at Ouspensky's request, a programme of work devoted to passing on the ideas he had received. Reissued in hard cover, these five unedited commentaries are taken from the weekly lectures and talks Nicoll gave to his students in England and which were recorded verbatim; the sixth volume is an index produced by the Gurdjieff society Washington DC. These differ from Nicholl's more polished works - they are more concerned with directly applying certain deep ideas to daily life.
This book recounts P. D. Ouspensky's first meeting and subsequent association with George Gurdjieff. It is widely regarded as perhaps the most comprehensive account of Gurdjieff's system of thought available. Many followers regard it as a "fundamental textbook" of Gurdjieff's teachings and it is often used as a means of introducing new students to Gurdjieff's system of self-development.
An important book on liberating ourselves from the state of “waking sleep” in which we live our lives, as taught by one of the most influential spiritual teachers of the 20th century As the closest pupil of the charismatic spiritual master G. I. Gurdjieff (1866–1949), Jeanne de Salzmann was charged with carrying on his teachings of spiritual transformation. Known as the Fourth Way or “The Work,” Gurdjieff’s system was based on teachings of the East that he adapted for modern life in the West. Now, some twenty years after de Salzmann's death, the notebooks that she filled with her insights over a forty-year period (and intended to publish) have been translated and edited by a small group of her family and followers. The result is this long-awaited guide to Gurdjieff's teaching, describing the routes to be traveled and the landmarks encountered along the way. Organized according to themes, the chapters touch on all the important concepts and practices of the Work, including: • Awakening from the sleep of identification with the ordinary level of being • Self-observation and self-remembering • Conscious effort and voluntary suffering • Understanding symbolic concepts like the Enneagram • The Gurdjieff Movements, bodily exercises that provide training in Presence and the awareness of subtle energies • The necessity of a "school," meaning the collective practice of the teaching in a group Madame de Salzmann brings to the Work her own strong, direct language and personal journey in learning to live that knowledge of a higher level of being, which, she insists, “you have to see for yourself” on a level beyond theory and concept. De Salzmann consistently refused to discuss the teaching in terms of ideas, for this Fourth Way is to be experienced, not simply thought or believed.