Gurdjieff

  Gurdjieff

  A Beginner’s Guide

  How Changing the Way We React To Misplacing Our Keys Can Transform Our Lives

  Gil Friedman

  Copyright 2003 Gil Friedman

  Yara Press

  Arcata, California

  Smashwords Edition

  Are You Ready for Self-Transformation?

  Many spiritual teachers promise transformation, but Georges Ivanovitch Gurdjieff delivers. Gurdjieff (1872-1949) was born in Alexandropol on the border of Russia and Turkey. A spiritual seeker in his youth, he spent twenty years traveling in Asia and the Middle East while developing his revolutionary system of personal transformation.

  Gurdjieff then settled in Moscow and started forming groups in both Moscow and St. Petersburg. Gurdjieff‘s teachings contain many concepts and, taken together, are referred to as the Work. The idea behind the Work is that our first birth is our physical body, which is all we need to get through life. But we are capable of developing into something higher, just as an acorn can stay an acorn and die or develop into an Oak Tree, we can develop into something higher. And whereas other methods often require the student to go to a monastery, sanctuary, or to retreats to separate from ordinary life, the Work uses our ordinary experiences in life as the material we work on for our development.

  These ordinary experiences are not some interruption to our lives, but exactly the material we need to work with. This work can only be done by intentional efforts. All mechanical efforts are useless. The Work emphasizes that many of us are in negative states without realizing it. And if there is any mantra in the Work it might be that we have the right not to be negative. The end result of our development is that we develop ourselves to a higher level, so we react differently to the events that transpire in our lives, more consciously and less mechanically.

  Often challenging and even esoteric, Gurdjieff offers a radically original version of man and his potential for self-development. Gurdjieff, A Beginner’s Guide: How Changing the Way We React To Misplacing Our Keys Can Transform Our Lives is a beginning guide to the teachings of Gurdjieff. Practical and eminently readable, it leads the reader through some of the main concepts necessary for self-transformation.

  Copyright 2003 by Gil Friedman

  All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic, or mechanical, including photocopying or recording, or in any information storage and retrieval system, without permission in writing from the publisher.

  ISBN 0-913038-27-X

  Readers interested in obtaining copies of this book or any other book by Gil Friedman can contact him at:

  Yara Press

  1735 J Street

  Arcata, CA 95521

  Tel. and Fax (707) 822-5001

  gilfriedman1@gmail.com

  www.GilFriedman.com

  Other Books by Gil Friedman

  The Goldwater Calendar: Time for a Change???

  How to Buy and Sell a Used Car in Europe

  How to Conduct Your Own Divorce in England and Wales and a Guide to the Divorce Laws

  A Dictionary of Love

  Love Notes: Quotations From the Heart

  (An expanded version of A Dictionary of Love. It is an anthology of over 650 quotations on love from the profane to the profound arranged alphabetically into 211 subject categories by over 350 authors.)

  How to Be Totally Unhappy in a Peaceful World: A Complete Manual with Rules, Exercises, a Midterm and Final Exam

  The Bush Calendar: Four More Years???

  Dedications and Acknowledgements

  First, I would like to dedicate this book to and thank my late friend, Richard Liebow, for introducing me to the work of Gurdjieff during our walks in San Francisco in the late sixties and early seventies. I would also like to thank him for encouraging me, after I attended several of his weekly meetings in San Francisco, to start a study group in the town I live in. My thanks to two members of my study group, Elaine Weinreb and Cheron O'Brian, who read early drafts of the manuscript and thought the book would be of use and encouraged me to publish it. I would like to thank the following people who all read the manuscript and made valuable suggestions for improving both its form and helping clarify my ideas as how to present them: Rita Carlson, Ruth Silverberg, Sharon Rice, Christina Pirruccello, Sue Ann Armstrong, Ramón Stevens, Helen Friedman, Jinny Connolly, Gisela Linder, and Katie Waugh-Kelso. I wish to give a special thanks to Eric Gregory for all his efforts in producing and publishing the final version of this book. I also want to express my sincere thanks for Tobias Griggs for helping me to produce revised versions of this and helping it to become an eBook. My heartfelt thanks go to all of the above persons. In the end, all the mistakes in grammar, style, or in the content of the ideas discussed in the book are solely my responsibility.

  Table of Contents

  Introduction

  Who This Book was Written For

  The Danger of a Straightforward Presentation of Gurdjieff's Work

  Note to Reader

  Who Were Gurdjieff and Ouspensky?

  This Primer Does Not Cover the Entire Teachings

  What Is the Purpose of the Work?

  The Difference Between Knowledge and Being

  Where Do We Live?

  Our Level of Being Attracts Our Life

  The Good, the Bad, and the Purpose of the Work

  Understanding Each Other and Our Level of Being

  Good and Bad and the Concept of Aim

  So What Is the Work About and How Is It Different?

  Some of the Work's Assumptions—The Concept of Progress

  The Work Assumption of Individual Effort

  The Work Assumption That Life Does Not Become Easy After Studying the Work

  Who Can Study the Work? Good Householders—Yes; Tramps, Lunatics and Hasnamous—No

  The Magnetic Center and A, B, and C Influences

  How the Work Views Man 1: Multiple Personalities and Lack of Unity

  The Concept of Buffers

  How the Work Views Man 2: Man Cannot Do, Everything Happens

  Why Can't Man Do? Because He Is Asleep

  What Is Self-Remembering?

  What Keeps Us from Self-Remembering?

  1. Identification

  2. Internal Considering vs. External Considering

  3. Self-Justification

  4. Self-Pity

  What Are Some of the Consequences of Not-Remembering Ourselves?

  It Leads to Being in a Negative State

  The Second Consequence is We Lose Force

  The Third Consequence is We Become Violent

  The Fourth Consequence is We Lose Contact with Our Higher Centers

  How the Work Views Man: Personality and Essence

  What Does the Work Say About False Personality and Imaginary 'I'?

  How Can We Change?

  External and Internal Observation or Attention

  What Is Involved in Self-Observation?

  The “No-No's” of Self-Observation

  The Taste of the Work

  Observing Our Centers

  The Concept of Buried Conscience

  What Changes are Important from the Work Point of View?

  The Difference Between Knowing and Understanding

  Requirements in the Work That Lead to Understanding

  Observing Ourselves: An Inside Job

  What Changes Can We Make in the Beginning?

  Our Chief Feature

  We Are Under the Influence of Laws

  The Law of Three

  A Shortcut to Decrease the Resisting Force: "Will" What We Have to Do

  The Three Forces in Relationship to Essence and Personality

  The Laws of Accident and Fate in Relationship to Essence
and Personality

  The Law of Seven

  How Do We Give Ourselves Conscious Shocks?

  The Law of the Pendulum

  The Fourth Way

  The Seven Levels of Man

  Man as a Three-Story Structure

  Food, Air, and Impressions

  Divided Attention

  The Three Levels of Attention

  Inner States vs. External Events

  Sacrificing Our Suffering

  A Shortcut to Relieving Our Suffering: Liking What We Dislike

  The Difference Between Mechanical and Conscious Suffering

  We Have a Right Not to be Negative

  The Importance of Relaxation and Exercise

  The Parable of the Horse-Drawn Carriage

  The Four Bodies of Man

  Methods for Awakening

  A Caveat on Group Leaders

  The Power of Reading Out Loud

  Workbooks

  Conclusion

  Reviews of Other Books by Gil Friedman

  Introduction

  I am totally unqualified to write this book. This, however, is not the first time that I have been totally unqualified to write a book. While teaching Family Law at Warwick University in England, I wrote the book, How to Conduct Your Own Divorce in England and Wales and a Guide to the Divorce Laws. There was probably no one in England who had fewer qualifications than I. Yet it was published, received a few good reviews, and went into three editions. I also compiled a book of quotations on love entitled A Dictionary of Love that was later republished as Love Notes: Quotations from the Heart. Again, I can think of no one who knows less about love than I, but then as one friend said, “Who really knows anything about love?” The only book that I was fully qualified to write was How to be Totally Unhappy in a Peaceful World: A Complete Manual with Rules, Exercises, a Midterm and Final Exam. So how can I take up such a serious subject as writing on Gurdjieff and Ouspensky, who was Gurdjieff’s primary student and a prolific writer on this subject?

  Who This Book was Written For

  When a writer sets out to write, if he is a professional, he supposedly knows the target audience the book is for. In fact, real pros in the nonfiction field can write the ad for the book to the specific target market before they write the book. I am writing this book to see if I can lay out some of the basic principles with the hope that by writing them out I can better apply them to my life. Nevertheless, if this book ever gets into anyone else’s hands, I hope he or she finds it of some value and worth whatever time spent on it. However, since I make no claims of being an expert in this field, I warn the reader that I may have omitted key elements of the teachings or I may have incorrectly interpreted some of the concepts. I have followed the premise of Benjamin Disraeli, the nineteenth-century British Prime Minister, who said, “The best way to learn about a subject is to write a book about it.” I also thought about Ouspensky’s suggestion that sometimes one can understand something one does not understand by trying to explain it to others. Certainly putting the ideas down on paper and trying to explain it to myself gives the ideas a specificity that I could not get by just talking about them. If I knew nothing about a subject, it becomes fairly apparent when I put it down on paper. So by writing this book, I have had to research many of the concepts discussed here. Whether I got it right in the final analysis, for me, will be whether I actually change.

  There is one other point I want to make about this teaching. All the concepts in it are interdependent. Therefore, in discussing the ideas of the system, instead of thinking of it as a straight line it is better to think of it as a circle. A person can start anywhere in the system and it will eventually lead to everything in the system, so the concepts that I started with in the beginning could have come later in the book and vice versa. Furthermore, there is a tendency to repeat certain ideas as the book advances. This is because when I start writing about a new idea, it will be related to ones I have already discussed, and to give a complete, or at least a fuller, idea of the new topic, I have to bring in ideas I have already discussed. Perhaps the real reason is that I am just verbose and repetitious. I’ll let you be the judge. Even if I am correct in describing the ideas, there is still the danger discussed below.

  The Danger of a Straightforward Presentation of Gurdjieff's Work

  There are many concepts in the teachings of Gurdjieff and Ouspensky. The concepts come under the general category called the Work. Even if I have rendered the ideas I discuss correctly, there is still a danger in just laying out the ideas of the Work. One of the greatest dangers of the Work is that it can become purely a matter of memory. Then the Work would simply lie in the outer memory and the entire value of the Work would drop to zero. It would be something outside the person and not inside them. It would not be emotional. It would not touch them and—according to Maurice Nicoll, a teacher of the Work—a system of esoteric teaching that always takes itself as final becomes mere memory. Therefore, one could read my book and recite the concepts from it from memory and not have applied any of the ideas but, rather, think that somehow they knew what the Work is about.

  The Work has three phases. The first is that we value it. To value it, we must know what the ideas are that it brings forth. If we don’t know the ideas of the Work, we can’t go on. The second step is actually applying the ideas of the Work to our lives. If we don’t apply them to our lives, we have just learned another branch of information that we can keep in our memory and recite like a parrot. It is the second stage where the Work really begins. The third stage of the Work is to realize how difficult it is to apply these ideas to our lives. It is not something that we can master in a few months or years. It is a lifelong process.

  Note to Reader

  Although the ideas discussed in this book come from Gurdjieff and his student Ouspensky, I want to make it clear they did not originate with them. They are transmitters of the ideas. It is the ideas that are of importance, much more so than the men. Since many great men, religious or otherwise, often turn out to have feet of clay because they are also human, we can become disillusioned with them as men and therefore disregard the ideas they were teaching. The ideas in this book have a long history that includes Christ, the Sufis, the Taoists and many other groups whose work was the transformation of man. The idea of true alchemy was not turning lead into gold, but the transformation of ourselves, as anyone can attest to who has tried to change anything in him or herself. Gurdjieff learned many of these ideas from his travels as a young man.

  There are many ideas and concepts in this book. The reader is not asked to take any on faith. The reader must understand and verify these ideas and methods in his or her own life, and might find a few ideas useful and the rest useless or even completely incomprehensible. Use what you can use and ignore the rest. Even one idea in this book can make a big difference in your life.

  Studies show that only ten percent of the people who start a nonfiction book read beyond the first chapter. I hope you will read on. I think the ideas in this book will be better received if one comes to it with an open mind. If we think we know everything we are reading already because we are a philosophy professor or successful in some other branch of life, we can be shutting ourselves off from some very important concepts that can have a profound effect on our lives. Do not be like the professor who went to visit the Zen master and kept on talking, not letting the Zen master say anything. The Zen master poured the professor tea and after filling his cup, kept pouring tea, spilling it over the table. When the professor protested, the Zen master said that this cup was like the professor’s mind, so full of itself that nothing could enter it. Since the purpose of the teachings in this book is to make us think in a new way, I hope you will leave some space in your mind to allow some of these ideas to enter. Even if many of the ideas seem foreign to you, and even if you subsequently reject them, give these ideas a chance to be heard. Who Gurdjieff and Ouspensky were is discussed next.

  Who Were Gurdjieff and Ouspensky?


  Georges Ivanovitch Gurdjieff (1872-1949) was born in Alexandropol on the border of Russia and Turkey. He was a Caucasian, a Georgian. In his youth he was a searcher and had many unanswered questions. Just as many youths in the sixties and even today seek the answers in the East, Gurdjieff's early travels to places in Central Asia and the Middle East lasted twenty years. He then settled in Moscow and started forming groups in both Moscow and St. Petersburg at about the time of the First World War to teach his system of ideas and methods. He gathered students and taught in Germany, England and France in the 1920s and 1930s. He chose to remain in Paris all through the German Occupation in the 1940s to go on with his work. The story of Gurdjieff's early life is in his book, Meetings with Remarkable Men.

  Gurdjieff might be thought of as the first major coffeehouse philosopher. He liked to meet people in coffeehouses, the noisier the better. The prospective student had to concentrate very hard over the sound of other conversations and the general noise of the coffeehouse to hear what Gurdjieff was saying. One apparently needed total concentration to follow Gurdjieff. The slightest amount of daydreaming or lapse in attention and all was lost. Gurdjieff also did much of his writing in coffeehouses. Not only was Gurdjieff a coffeehouse aficionado, but he was very outgoing and loved to hold elaborate dinners that he often, with the help of his students, spent all afternoon preparing. There was plenty of wine and other alcoholic beverages at these dinners and they went on well into the night. Gurdjieff was the total opposite of the quiet philosopher who sits in his study by himself for many hours thinking, reflecting and writing. Gurdjieff apparently loved being around people and, except in his early years, he was always surrounded by and traveled with a large following of students.