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From the author: For many years now, I have sought out and spoken to people who actually knew Gurdjieff, and others whom I respect for their dedication to the Work. Of course I asked them questions that were important to me personally, but I also tried to find out what in the Work was most vital for them. What was, in their opinion, the most important idea, method, form, direction, meaning, and how did they weight them? Finally, what was the sense and aim of this Work? Why does it, and why should it, continue to exist? What is, as Michel de Salzmann asked, the specificity of the Work? What does the Work touch and develop that the many other teachings do not? This inquiry inevitably led to trying to understand this particular phase of our Work and what is required of you and me if the Work is to evolve, that is, to continue. This moment is connected with the whole life of the Work, yet it cannot all be lumped together. It is like building a house or raising a child; each phase must be attended to and respected. . . . As to what is most important, that is, the state of the Gurdjieff Work, and to, so-to-say "stir-up" in each reader the cognition that it is their personal duty to assure its continuation, along with some digressions into related areas that might interest him or her, that is the subject of this book. It reflects my viewpoint, nothing more and nothing less.
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.
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.
Hugh Hewitt, “the nearly professorial power-baron of conservative media” (Bloomberg News), shares his handbook for how a united GOP government can solve problems and guarantee political success in “an agenda that departs—sometimes radically—from the typical Republican orthodoxy of the last sixteen years” (The Weekly Standard). In this practical manifesto, Hugh Hewitt argues that Trump’s presidency provides a unique opportunity for a new conservatism that absorbs most of the traditional Reagan agenda—free markets and strong defense—while adding an emphasis on improvements in infrastructure and modernized delivery. From defense to immigration, from entitlements to health care, Hewitt outlines how a “Fourth Way” can bring us out of the gridlock and the destructive showdowns that have marked the past quarter century of American politics. With concrete examples, Hewitt shows how to take advantage of the Republican majorities in the House and the Senate to enact this bold new conservative agenda so that voters can see and, crucially, feel the change by November 2018. “The world would be a better place if President Trump, Vice President Pence, House Speaker Ryan, and Senate Majority Leader McConnell read Hugh Hewitt’s new book” (National Review).
The Ultimate Medicine is not for those who like their spirituality watered down, but for serious students searching for awareness. Sri Nisargadatta Maharaj (1897-1981) lived and taught in a small apartment in the slums of Bombay. A realized master of the Tantric Nath lineage, he supported himself and his family by selling cheap goods in a small booth on the streets outside his tenement for many years. His life exemplified the concept of absolute nonduality of being. In this volume, Maharaj shares the highest truth of nonduality in his own unique way. His teaching style is abrupt, provocative, and immensely profound, cutting to the core and wasting little effort on inessentials. His terse but potent sayings are known for their ability to trigger shifts in consciousness, just by hearing or reading them."The point is that man freed from his fetters is morality personified. Such a man therefore does not need any moralistic injunctions in order to live righteously. Free a man from his bondage and thereafter everything else will take care of itself. On the other hand, man in his unredeemed state cannot possibly live morally, no matter what moral teaching he is given. It is an intrinsic impossibility, for his very foundation is immorality. That is, he lives a lie, a basic contradiction: functioning in all his relationships as the separate entity he believes himself to be, whereas in reality no such separation exists. His every action therefore does violence to other 'selves' and other 'creatures,' which are only manifestations of the unitary consciousness. So Society had to invent some restraints in order to protect itself from its own worst excesses and thereby maintain some kind of status quo. The resulting arbitrary rules, which vary with place and time and therefore are purely relative, it calls 'morality,' and by upholding this man-invented 'idea' as the highest good–oftentimes sanctioned by religious 'revelation' and scriptures–society has provided man with one more excuse to disregard the quest for liberation or relegate it to a fairly low priority in his scheme of things."
Metaphysical discussion of the teachings of Gurdjieff with emphasis on numerological and mathematical aspects. Topics include: the Enneagram, Law of Three, Law of Seven, Ratio of the Cosmic Rumple, Three inner octaves, 69 vibrations with define Life, octaves in the universe, dna, much more. Illustrated with diagrams. Cosmic Secrets is the seminal work of Russell A. Smith which brings the ubiquitous underlying objective structure of the macro- and micro-cosm into focus for the seeker of truth. Using only fundamental maths, he has presented in one volume both the knowledge and the tools required to rearrange one's inner world according to a proper law-conformable paradigm. From the opening lines of the Author's Note: "As we journey into the vast, intricate terrain of the laws of World-creation and World-maintenance, it will serve us well: to know where we are; remember where we have been; and understand where we are going. Since in our endeavors we shall not only venture horizontally-along the same scale, but vertically-traversing many scales...following guideposts...added to help the intuitive traveler find his way..." His exposition illuminates the answer to a question that has been on the mind of Man since the dawn of reason: WHY ARE THINGS THE WAY THEY ARE?
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.
I SHALL speak about the study of psychology, but I must warn you that the psychology about which I speak is very different from anything you may know under this name. To begin with I must say that practically never in history has psychology stood at so low a level as at the present time. It has lost all touch with its origin and its meaning so that now it is even difficult to define the term psychology: that is, to say what psychology is and what it studies. And this is so in spite of the fact that never in history have there been so many psychological theories and so many psychological writings. Psychology is sometimes called a new science. This is quite wrong. Psychology is, perhaps, the oldest science, and, unfortunately, in its most essential features a forgotten science. In order to understand how psychology can be denned it is necessary to realise that psychology except in modern times has never existed under its own name. For one reason or another psychology always was suspected of wrong or subversive tendencies either religious or political or moral and had to use different disguises. For thousands of years psychology existed under the name of philosophy. In India all forms of Yoga, which are essentially psychology, are described as one of the six systems of philosophy. Sufi teachings. which again are chiefly psychological, are regarded as partly religious and partly metaphysical. In Europe, even quite recently in the last decades of the nineteenth century, many works on psychology were referred to as philosophy. And in spite of the fact that almost all sub-divisions of philosophy such as logic, the theory of cognition, ethics, aesthetics, referred to the work of the human mind or senses, psychology was regarded as inferior to philosophy and as relating only to the lower or more trivial sides of human nature. Parallel with its existence under the name of philosophy, psychology existed even longer connected with one or another religion. It does not mean that religion and psychology ever were one and the same thing, or that the fact of the connection between religion and psychology was recognised. But there is no doubt that almost every known religion—certainly I do not mean modern sham religions—developed one or another kind of psychological teaching connected often with a certain practice, so that the study of religion very often included in itself the study of psychology. There are many excellent works on psychology in quite orthodox religious literature of different countries and epochs. For instance, in early Christianity there was a collection of books of different authors under the general name of Philokalia, used in our time in the Eastern Church, especially for the instruction of monks. During the time when psychology was connected with philosophy and religion it also existed in the form of Art. Poetry, Drama, Sculpture, Dancing, even Architecture, were means for transmitting psychological knowledge. For instance, the Gothic Cathedrals were in their chief meaning works on psychology. In the ancient times before philosophy, religion and art had taken their separate forms as we now know them, psychology had existed in the form of Mysteries, such as those of Egypt and of ancient Greece. Later, after the disappearance of the Mysteries, psychology existed in the form of Symbolical Teachings which were sometimes connected with the religion of the period and sometimes not connected, such as Astrology, Alchemy, Magic, and the more modern: Masonry, Occultism and Theosophy. And here it is necessary to note that all psychological systems and doctrines, those that exist or existed openly and those that were hidden or disguised, can be divided into two chief categories. First: systems which study man as they find him, or such as they suppose or imagine him to be. Modern ‘scientific’ psychology or what is known under that name belongs to this category. Second: systems which study man not from the point of view of what he is, or what he seems to be, but from the point of view of what he may become; that is, from the point of view of his possible evolution.
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