George Gurdjieff

7/22/2019 George Gurdjieff

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Gurdjieff between 1925 and 1935

Born George Ivanovich

Gurdjieff January 13, 1866

Alexandropol, RussianEmpire

Died October 29, 1949

(aged 83)

Neuilly-sur-Seine,

France

Era 20th-century

Region Western Esotericism

School Fourth Way (the

"Gurdjieff Work")

Main interests Psychology, philosophy,

science, ancient

George Gurdjieff

George Gurdjieff From Wikipedia, the free encyclopedia

George Ivanovich Gurdjieff (; January13, 1866 – October 29, 1949), also

commonly referred to as GeorgesIvanovich Gurdjieff and G. I. Gurdjieff ,was an influential spiritual teacher of theearly to mid-20th century who taught thatmost humans live their lives in a state of hypnotic "waking sleep", but that it ispossible to transcend to a higher state of consciousness and achieve full humanpotential. Gurdjieff developed a methodfor doing so, calling his discipline "The

Work"[1] (connoting "work on oneself") or

"the Method".[2] According to his

principles and instructions,[3] Gurdjieff'smethod for awakening one'sconsciousness is different from that of thefakir, monk or yogi, so his discipline isalso called (originally) the "Fourth

Way".[4] At one point, he described histeaching as being "esoteric

Christianity".[5]

At different times in his life, Gurdjieff formed and closed various schools aroundthe world to teach The Work. He claimedthat the teachings he brought to the Westfrom his own experiences and earlytravels expressed the truth found inancient religions and wisdom teachingsrelating to self-awareness in people's dailylives and humanity's place in the

universe.[6] The title of his third series of writings, Life Is Real Only Then, When 'I

m', expresses the essence[citation needed]

of his teachings. His complete series of books is entitled All and Everything.

George Gurdjieff - Wikipedia, the free encyclopedia http://en.wikipedia.org/w/index.php?title=Geo

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knowledge

Notable ideas Fourth Way, Fourth

Way Enneagram,

Centers, Ray of

Creation,

Self-remembering

Contents

1 Biography

1.1 Early years

1.2 Seeker after truth

1.3 Businessman

1.4 In Russia

1.5 In Georgia and Turkey

1.6 Prieuré at Fontainebleau

1.7 First car accident, writing

and visits to America

1.8 World War II

1.9 Final years

2 Children

3 Ideas

3.1 Self-development teachings

3.2 Methods

3.2.1 Music

3.2.2 Movements

3.2.3 Group work

3.2.4 Writings

4 Reception and influence

4.1 Groups

4.2 Gurdjieff's pupils

4.3 Responses

5 Bibliography

5.1 Books

5.2 Books about Gurdjieff and

The Fourth Way

5.3 Comprehensive

biographies

5.4 Videos and DVDs about

Gurdjieff and The Fourth Way

Influenced by

Influenced


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5.5 Interviews about Gurdjieff

and The Fourth Way

5.6 Music

6 See also

7 References

8 External links

Biography

Early years

George Ivanovich Gurdjieff [7] (Russian: Гео́ргий Ива́нович Гурджи́ев, Greek:

Γεώργιος Γεωργιάδης, Armenian: Գեորգի Գյուրջիև) was born to a Greek father(Ἰωάνης Γεωργιάδης),(Georgios or Ivan Georgiades)[8] and Armenian motherTavrizovy-Bagratouni (Թավրիզ - Բագրատունին) in Alexandropol (now Gyumri,

Armenia), then part of the Russian Empire.[9] The name Gurdjieff represents a

Russified form of the Greek "Georgiades" (Greek: Γεωργιάδης).[7] The exact dateof his birth remains unknown; conjectures range from 1866 to 1877. Someauthors (such as Moore) argue persuasively for 1866, others, like Patterson(Struggle of the Magicians, pp. 273–74.), for 1872. Both Olga de Hartmann—thewoman Gurdjieff called "the first friend of my inner life"—and Louise GoepfertMarch, Gurdjieff's secretary in the early thirties, believed that Gurdjieff was born

in 1872. A passport gave a birthdate of November 28, 1877, but he once statedthat he was born at the stroke of midnight at the beginning of New Year's Day(Julian calendar). Although the dates of his birth vary, the year of 1872 isinscribed in a plate on the grave-marker at Cimetiere d'Avon, in the Prefecture of

Paris, France.[10]

Gurdjieff spent his childhood in Kars, a city where Armenian, Russian, Turkish,Greek, and other (he makes special mention of the Yazidis) cultures mingled.Growing up in a multi-ethnic society, Gurdjieff became fluent in Russian, Armenian, Greek, and Turkish; and later had "a working facility with several

European languages."[9]

Early influences on him included his father, a carpenterand amateur ashik or bardic poet,[11] and the priest Dean Borsh, a family friend.The young Gurdjieff avidly read Russian-language scientific literature. Influencedby these writings, and having witnessed a number of phenomena he could notexplain, he formed the conviction that there existed a hidden truth not to be foundin science or in mainstream religion.


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Seeker after truth

In early adulthood, Gurdjieff's curiosity led him to travel to Central Asia, Egypt,India, Tibet and Rome, before returning to Russia for a few years in 1912. He wasalways unforthcoming about the source of his teachings, but whatever it was, itwas encountered during this phase of his life. The only account of his wanderings

appears in his book Meetings with Remarkable Men. Most commentators,[12]however, believe it cannot be read as a straightforward autobiography, leaving his

background fairly mysterious.[13][14] Each chapter is named after an individual"remarkable man", many of them members of a society of "Seekers after truth".However, J.G.Bennet, who researched Gurdjieff's sources extensively after hisdeath, suggested these characters were symbolic of the three types of menGurdjieff used to refer to: men #1 centered in their physical body; men #2 centerin their emotions, and men #3 centered in their minds. Encounters withdervishes, fakirs and Essenes are described. The book also has an overarchingquest narrative, involving a map of "pre-sand Egypt," and culminating in an

encounter with the "Sarmoung Brotherhood", an organisation which has neverbeen definitively identified and which historian Mark Sedgwick has described as

"overtly fictional" and "entirely imaginary."[15]

Businessman

Gurdjieff claimed to have been supporting himself during his travels with odd jobsand trading schemes (some of them roguish, such as dyeing hedgerow birds

yellow and selling them as canaries[16]). On his re-appearance, as far as thehistorical record is concerned, the ragged wanderer had transformed into a

well-heeled businessman. His only autobiographical writing concerning thisperiod is Herald of Coming Good, a work, if anything, even less reliable than Meetings. In it, he mentions acting as hypnotherapist specialising in the cure of

addictions, and using people as guinea pigs[17] for his methods. It is alsospeculated that during his travels he was engaged in a certain amount of political

activity, as part of the great game.[18]

In Russia

From 1913 to 1949 the chronology appears to be based on material that can be

confirmed by primary documents, independent witnesses, cross-references andreasonable inference.[19] On New Year's Day in 1912, Gurdjieff arrived in Moscowand attracted his first students, including his cousin, the sculptor SergeyMerkurov, and the eccentric Rachmilievitch. In the same year he married thePolish Julia Ostrowska in Saint Petersburg. In 1914, Gurdjieff advertised hisballet, The Struggle of the Magicians, and supervised his pupils' writing of thesketch "Glimpses of Truth." In 1915, Gurdjieff accepted P. D. Ouspensky as a


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pupil, while in 1916 he accepted the composer Thomas de Hartmann and his wifeOlga as students. At this time he had about 30 pupils. Ouspensky already had areputation as a writer on mystical subjects and had conducted his own, ultimatelydisappointing, search for wisdom in the East. The Fourth Way "system" taughtduring this period was complex and metaphysical, partly expressed in scientificterminology.

In the midst of revolutionary upheaval in Russia, Gurdjieff left Petrograd in 1917to return to his family home in Alexandropol. During the Bolshevik Revolution, heset up temporary study communities in Essentuki in the Caucasus, then inTuapse, Maikop, Sochi and Poti, all on the Black Sea coast of southern Russia,where he worked intensively with many of his Russian pupils. Gurdjieff said,"Begin in Russia, End in Russia".

In March 1918, Ouspensky separated from Gurdjieff, settling in England andteaching the Fourth Way in his own right. The two men were to have a veryambivalent relationship for decades to come.

Four months later, Gurdjieff's eldest sister and her family reached him inEssentuki as refugees, informing him that Turks had shot his father in Alexandropol on 15 May. As Essentuki became more and more threatened by civilwar, Gurdjieff fabricated a newspaper story announcing his forthcoming"scientific expedition" to "Mount Induc". Posing as a scientist, Gurdjieff leftEssentuki with fourteen companions (excluding Gurdjieff's family and Ouspensky).They traveled by train to Maikop, where hostilities delayed them for three weeks.In spring 1919, Gurdjieff met the artist Alexandre de Salzmann and his wifeeanne and accepted them as pupils. Assisted by Jeanne de Salzmann, Gurdjieff

gave the first public demonstration of his Sacred Dances (Movements at the

Tbilisi Opera House, 22 June).

In Georgia and Turkey

In the autumn of 1919, Gurdjieff and his closest pupils moved to Tbilisi, formerlyknown as Tiflis. There Gurdjieff's wife, Julia Ostrowska, Mr and Mrs Stjoernval,Mr and Mrs de Hartmann and Mr and Mrs de Salzmann, gathered thefundamentals of his teaching. Gurdjieff concentrated on his still unstaged ballet,The Struggle of the Magicians; Thomas de Hartmann (who had made his debut years ago, before Czar Nicholas II of Russia) worked on the music for the ballet;

and Olga Ivanovna Hinzenberg (who years later wed the American architectFrank Lloyd Wright) practiced the ballet dances.[20] In 1919, Gurdjieff establishedhis first Institute for the Harmonious Development of Man.

In late May 1920, when political conditions in Georgia changed and the old orderwas crumbling, his party travelled by foot to Batumi on the Black Sea coast andthen to Istanbul. Gurdjieff rented an apartment on Koumbaradji Street in Péra,


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and later at 13 Abdullatif Yemeneci Sokak near the Galata Tower.[21] Theapartment is near the kha’neqa’h (monastery) of the Molavieh Order of Sufis(founded by Jalal al-Din Muhammad Rumi), where Gurdjieff, Ouspensky andThomas de Hartmann witnessed the sema ceremony of The Whirling Dervishes. InIstanbul, Gurdjieff also met his future pupil Capt. John G. Bennett, then head of British Military Intelligence in Constantinople, who describes his impression of

Gurdjieff as follows:

It was there that I first met Gurdjieff in the autumn of 1920, and nosurroundings could have been more appropriate. In Gurdjieff, East andWest do not just meet. Their difference is annihilated in a world outlook which knows no distinctions of race or creed. This was my first, and hasremained one of my strongest impressions. A Greek from the Caucasus,he spoke Turkish with an accent of unexpected purity, the accent thatone associates with those born and bred in the narrow circle of theImperial Court. His appearance was striking enough even in Turkey,where one saw many unusual types. His head was shaven, immense

black moustache, eyes which at one moment seemed very pale and atanother almost black. Below average height, he gave nevertheless animpression of great physical strength

Prieuré at Fontainebleau

In August 1921 and 1922, Gurdjieff travelled around western Europe, lecturingand giving demonstrations of his work in various cities, such as Berlin andLondon. He attracted the allegiance of Ouspensky's many prominent pupils(notably the editor A. R. Orage). After an unsuccessful attempt to gain British

citizenship, Gurdjieff established the Institute for the Harmonious Development of Man south of Paris at the Prieuré des Basses Loges in Fontainebleau-Avon nearthe famous Château de Fontainebleau. This once-impressive but somewhatcrumbling mansion, set in extensive grounds, housed an entourage of severaldozen, including some of Gurdjieff's remaining relatives and some White Russianrefugees.

New pupils included C. S. Nott, René Zuber, Margaret Anderson and her wardFritz Peters. The generally intellectual and middle-class types who were attractedto Gurdjieff's teaching often found the Prieuré's spartan accommodation andemphasis on hard labour in the grounds disconcerting. Gurdjieff was putting into

practice his teaching that man needs to develop physically, emotionally andintellectually, hence the mixture of lectures, music, dance, and manual work.Older pupils noticed how the Prieuré teaching differed from the complex

metaphysical "system" that had been taught in Russia.[22] In addition to thephysical hardships, his personal behaviour towards pupils could be ferocious:

Gurdjieff was standing by his bed in a state of what seemed to me to be


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completely uncontrolled fury. He was raging at Orage, who stoodimpassively, and very pale, framed in one of the windows . . . Suddenly,in the space of an instant, Gurdjieff's voice stopped, his wholepersonality changed, he gave me a broad smile—looking incrediblypeaceful and inwardly quiet— motioned me to leave, and then resumedhis tirade with undiminished force. This happened so quickly that I do

not believe that Mr. Orage even noticed the break in the rhythm.[23]

During this period, Gurdjieff acquired notoriety as "the man who killed KatherineMansfield" after Katherine Mansfield died there of tuberculosis under his care on

9 January 1923.[24] However, James Moore and Ouspensky[25] convincingly showthat Mansfield knew she would soon die and that Gurdjieff made her last days

happy and fulfilling.[26]

First car accident, writing and visits to America

Starting in 1924, Gurdjieff made visits to North America, where he eventuallyreceived the pupils taught previously by A.R. Orage. In 1924, while driving alonefrom Paris to Fontainebleau, he had a near-fatal car accident. Nursed by his wifeand mother, he made a slow and painful recovery against medical expectation.Still convalescent, he formally "disbanded" his institute on 26 August (in fact hedispersed only his "less dedicated" pupils), which he explained as an undertaking"in the future, under the pretext of different worthy reasons, to remove from my

eyesight all those who by this or that make my life too comfortable." [27]

After recovering, he began writing Beelzebub's Tales, the first part of All and Everything in a mixture of Russian and Armenian. The book was deliberatelyconvoluted and obscure, forcing the reader to "work" to find its meaning. He alsocomposed it according his own principles, writing in noisy cafes to force a greatereffort of concentration.

In 1925 Gurdjieff's mother died, and his wife developed cancer; she was to die inune 1926 as a result of Gurdjieff's well-intentioned but medically unsound radium

water and magnetic treatments. Ouspensky attended her funeral. According toFritz Peters, Gurdjieff was in New York from November 1925 to the spring of

1926, when he succeeded in raising over $100,000.[28] In all he was to make sixor seven trips to the U.S. During them he alienated a number of people with his

brash and undisguised demands for money. Some have interpreted this in terms of his following the Malamatiyya technique of the Sufis, deliberately attracting

disapproval.[29]

Despite his fund-raising efforts in America, the Prieuré operation ran into debtand was shut down in 1932. Gurdjieff constituted a new teaching group in Paris.Known as The Rope, it comprised only women, many of them writers, and many


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lesbians. Members included Kathryn Hulme, Jane Heap, Margaret Anderson andEnrico Caruso's widow, Dorothy. Gurdjieff became acquainted with Gertrude Stein

through Rope members, although she was never a follower of his.[30]

In 1935 Gurdjieff stopped work on All and Everything. He had completed the firsttwo parts of the planned trilogy but only started on the Third Series. (It was later

published under the title Life Is Real Only Then, When 'I Am'.) In 1936, he settledin a flat at 6, Rue des Colonels-Renard in Paris, where he was to stay for the restof his life. In 1937, his brother Dmitry died, and The Rope disbanded.

World War II

Although the flat at 6 Rue des Colonels-Renard was very small for the purpose, hecontinued to teach groups of pupils throughout World War II. Visitors recalled thepantry, stocked with an extraordinary collection of eastern delicacies, that served

as his inner sanctum, and the suppers he held with elaborate toasts to "idiots" [31]

in vodka and cognac. Having cut a physically impressive figure for many years, hewas now distinctly paunchy. His teaching was now far removed from the original"system", being based on proverbs, jokes and personal interaction, althoughpupils were required to read, three times if possible, copies of his magnum opus Beelzebub's Tales.

His personal business enterprises (he had intermittently been a dealer in orientalrugs and carpets for much of his life, among other activities) enabled him to offercharitable relief to neighbours who had been affected by the difficultcircumstances of the war, and also brought him to the attention of the authorities,leading to a night in the cells.

Final years

After the war, Gurdjieff tried to re-connect with his former pupils. Ouspensky wasreluctant, but after his death (October 1947), his widow advised his remainingpupils to see Gurdjieff in Paris. J. G. Bennett also visited from England, the firstmeeting for 25 years. Ouspensky's pupils in England had all thought that Gurdjieff was dead. They discovered he was alive only after Ouspensky's death. The latterhad not told them that Gurdjieff still was living. They were overjoyed to hear this,and numbers of Ouspensky's pupils including Rina Hands, Basil Tilley andCatherine Murphy visited Gurdjieff in Paris. Hands and Murphy worked likeTrojans on the endless typing and re-typing of the forthcoming book "All andEverything".

Gurdjieff suffered a second car accident in 1948, but again made an unexpectedrecovery.

"[I] was looking at a dying man. Even this is not enough to express it. It


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The body of Gurdjieff, lying instate, France. 'Every one of thoseunfortunates during the processof existence should constantly

sense and be cognizant of theinevitability of his own death aswell as of the death of everyoneupon whom his eyes or attentionrests'.

was a dead man, a corpse, that came out of the car; and yet it walked. Iwas shivering like someone who sees a ghost.”

With iron-like tenacity Gurdjieff managed to gain his room, where he satdown and said: “Now all organs are destroyed. Must make new.” Thenhe turned to Bennett, smiling: “Tonight you come dinner. I must makebody work.” As he spoke a great spasm of pain shook his body and bloodgushed from an ear. Bennett thought: “He has a cerebral haemorrhage.He will kill himself if he continues to force his body to move.” But thenhe reflected: “He has to do all this. If he allows his body to stop moving,

he will die. He has power over his body.”[32]

After recovering, Gurdjieff finalised plans forthe official publication of Beelzebub's Tales andmade two trips to New York. He also visited thefamous prehistoric cave paintings at Lascaux,giving his interpretation of their significance to

his pupils.

Gurdjieff died on October 29, 1949, at the American Hospital in Neuilly-sur-Seine,France. His funeral took place at the St. Alexandre Nevsky Russian Orthodox Cathedralat 12 Rue Daru, Paris. He is buried in the

cemetery at Fontainebleau-Avon.[33]

Children

Gurdjieff had seven known natural children:[34]

Cynthie Sophia "Dushka" Howarth

(1924–2010); her mother was dancer

Jessmin Howarth.[35][36][37] She went on

to found the Gurdjieff Heritage Foundation.[37]

Sergei Chaverdian; his mother was Lily Galumnian Chaverdian.[38]

Andrei, born to a mother known only as Georgii.[38]

Eve Taylor (born 1928); the mother was one of his followers, American

socialite Edith Annesley Taylor.[34]

Nikolai Stjernvall (1919–2010), whose mother was Elizaveta Grigorievna,

wife of Leonid Robertovich de Stjernvall.[39]


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Michel de Salzmann (1923–2001), whose mother was Jeanne Allemand de

Salzmann; he later became head of the Gurdjieff Foundation.[40]

Svetlana Hinzenberg, daughter of Olga Ivanovna Hinzenberg and a future

stepdaughter of architect Frank Lloyd Wright.[41]

Clarification: Svetlana Hinzenberg – b. Sept. 27, 1917, d. Sept. 30, 1946 Mother:Olga (Olgivanna) Ianovna Lazovich, Father (of Record): Valdemar Hinzenberg. "Inthe winter of 1919, humoring a friend, she (Olgivanna) left her apartment to see a visiting Armenian-born mystic, a man who was said to teach dances that coulddevelop the will. She was, she recalled, "looking for something beyond the limitsof my senses." Friedland & Zellman: "The Fellowship: The Untold Story of Frank Lloyd Wright & The Taliesin Fellowship." HarperCollins, 2006. page 18, citingOLW, Autobiography.

Ideas

Gurdjieff claimed that people cannot perceive reality in their current statesbecause they do not possess consciousness but rather live in a state of a hypnotic"waking sleep."

"Man lives his life in sleep, and in sleep he dies."[42] As a result of this condition,each person perceives things from a completely subjective perspective. Heasserted that people in their typical state function as unconscious automatons,but that one can "wake up" and become a different sort of human being

altogether.[43]

Self-development teachings

Main article: Fourth Way

Gurdjieff argued that many of the existing forms of religious and spiritualtradition on Earth had lost connection with their original meaning and vitality andso could no longer serve humanity in the way that had been intended at theirinception. As a result humans were failing to realize the truths of ancientteachings and were instead becoming more and more like automatons,susceptible to control from outside and increasingly capable of otherwiseunthinkable acts of mass psychosis such as World War I. At best, the varioussurviving sects and schools could provide only a one-sided development, whichdid not result in a fully integrated human being.

According to Gurdjieff, only one dimension of the three dimensions of the person—namely, either the emotions, or the physical body or the mind—tends to developin such schools and sects, and generally at the expense of the other faculties or


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centers, as Gurdjieff called them. As a result these paths fail to produce aproperly balanced human being. Furthermore, anyone wishing to undertake anyof the traditional paths to spiritual knowledge (which Gurdjieff reduced to three—namely the path of the fakir, the path of the monk, and the path of the yogi) were

required to renounce life in the world. Gurdjieff thus developed a "Fourth Way"[44]

which would be amenable to the requirements of modern people living modern

lives in Europe and America. Instead of developing body, mind, or emotionsseparately, Gurdjieff's discipline worked on all three to promote comprehensiveand balanced inner development.

In parallel with other spiritual traditions, Gurdjieff taught that one must expendconsiderable effort to effect the transformation that leads to awakening. Theeffort that one puts into practice Gurdjieff referred to as The Work or Work on

oneself.[45] According to Gurdjieff, "...Working on oneself is not so difficult as

wishing to work, taking the decision."[46] Though Gurdjieff never put majorsignificance on the term "Fourth Way" and never used the term in his writings, his

pupil P.D. Ouspensky from 1924 to 1947 made the term and its use central to hisown teaching of Gurdjieff's ideas. After Ouspensky's death, his students publisheda book titled The Fourth Way based on his lectures.

Gurdjieff's teaching addressed the question of humanity's place in the universeand the importance of developing latent potentialities—regarded as our naturalendowment as human beings but rarely brought to fruition. He taught that higher

levels of consciousness, higher bodies,[47] inner growth and development are real

possibilities that nonetheless require conscious work to achieve.[48]

In his teaching Gurdjieff gave a distinct meaning to various ancient texts such asthe Bible and many religious prayers. He claimed that those texts possess a verydifferent meaning than what is commonly attributed to them. "Sleep not"; "Awake,for you know not the hour"; and "The Kingdom of Heaven is Within" are examplesof biblical statements which point to a psychological teaching whose essence has

been forgotten.[49]

Gurdjieff taught people how to increase and focus their attention and energy in various ways and to minimize daydreaming and absentmindedness. According tohis teaching, this inner development in oneself is the beginning of a possiblefurther process of change, the aim of which is to transform people into what

Gurdjieff believed they ought to be.[50]

Distrusting "morality," which he describes as varying from culture to culture,often contradictory and hypocritical, Gurdjieff greatly stressed the importance of conscience.

To provide conditions in which inner attention could be exercised more


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intensively, Gurdjieff also taught his pupils "sacred dances" or "movements," laterknown as the Gurdjieff movements, which they performed together as a group. Healso left a body of music, inspired by what he heard in visits to remotemonasteries and other places, written for piano in collaboration with one of hispupils, Thomas de Hartmann. Gurdjieff also used various exercises, such as the"Stop" exercise, to prompt self-observation in his students. Other shocks to help

awaken his pupils from constant daydreaming were always possible at anymoment.

Methods

The Work is in essence a training in the development of consciousness. During hislifetime Gurdjieff used a number of different methods and materials, includingmeetings, music, movements (sacred dance), writings, lectures, and innovativeforms of group and individual work. Part of the function of these various methodswas to undermine and undo the ingrained habit patterns of the mind and bringabout moments of insight. Since each individual has different requirements,

Gurdjieff did not have a one-size-fits-all approach, and he adapted and innovatedas circumstance required.[51] In Russia he was described as keeping his teaching

confined to a small circle,[52] whereas in Paris and North America he gave

numerous public demonstrations.[53]

Gurdjieff felt that the traditional methods of self-knowledge—those of the fakir,monk, and yogi (acquired, respectively, through pain, devotion, and study)—wereinadequate on their own and often led to various forms of stagnation andone-sidedness. His methods were designed to augment the traditional paths withthe purpose of hastening the developmental process. He sometimes called these

methods The Way of the Sly Man[54] because they constituted a sort of short-cutthrough a process of development that might otherwise carry on for years withoutsubstantive results. The teacher, possessing consciousness, sees the individualrequirements of the disciple and sets tasks that he knows will result in atransformation of consciousness in that individual. Instructive historical parallelscan be found in the annals of Zen Buddhism, where teachers employed a varietyof methods (sometimes highly unorthodox) to bring about the arising of insight inthe student.

Music

The Gurdjieff music divides into three distinct periods. The first period is the earlymusic, including music from the ballet Struggle of the Magicians and music forearly Movements, dating to the years around 1918.

The second period music, for which Gurdjieff arguably became best known,written in collaboration with Russian composer Thomas de Hartmann, is


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described as the Gurdjieff-de Hartmann music.[55] Dating to the mid-1920s, itoffers a rich repertory with roots in Caucasian and Central Asian folk andreligious music, Russian Orthodox liturgical music, and other sources. This musicwas often first heard in the salon at the Prieuré, where much was composed.Since the publication of four volumes of this piano repertory by Schott, recentlycompleted, there has been a wealth of new recordings, including orchestral

versions of music prepared by Gurdjieff and de Hartmann for the Movementsdemonstrations of 1923–24. Solo piano versions of these works have been

recorded by Cecil Lytle[56] and Keith Jarrett.[57]

The last musical period is the improvised harmonium music which often followedthe dinners Gurdjieff held in his Paris apartment during the Occupation andimmediate post-war years, to his death in 1949. A virtually encyclopedic collectionof surviving recordings was recently released. A detailed booklet includes

thoughts from producer Gert-Jan Blom and a preface by Robert Fripp. [58] In all,

Gurdjieff in collaboration with de Hartmann composed some 200 pieces.[59] And

most recently in May 2010, 38 minutes of unreleased solo piano music on acetatewas purchased by Neil Kempfer Stocker from the estate of his late step-daughterDushka Howarth.

Movements

Main article: Gurdjieff movements

Movements, or sacred dances, constitute an integral part of the Gurdjieff Work.Gurdjieff sometimes referred to himself as a "teacher of dancing" and gained

initial public notice for his attempts to put on a ballet in Moscow called Struggleof the Magicians.

Films of movements demonstrations are occasionally shown for private viewing bythe Gurdjieff Foundations and one is shown in a scene in the Peter Brook movie Meetings with Remarkable Men.

Group work

Gurdjieff taught that group efforts both enhance and surpass individual efforts,preparing them to practice a new psychology of evolution. To accomplish this, he

declared that he needed to constantly innovate and create new alarm clocks toawaken his sleeping students, "as Jesus had done 1900 years before." Studentsregularly met with group leaders; both separately and in group meetings, andcame together for "work periods" where intensive conscious labor, connected withthe forms mentioned above. Work in the kitchen was a special task and sometimeselaborate meals were prepared. This work was the lowest of the three: food, air,and impressions. Special exercises were given for air and impressions as they


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were viewed as being more important.

According to Gurdjieff, the work of schools of the Fourth Way never remains thesame for long. In some cases, this has led to a break between student and teacheras is the case of Ouspensky and Gurdjieff. The outward appearance of the Schooland the group work can change according to the circumstances. He believed thatthe inner individual expression, such as the practice of self-remembering withself-observation and the non-expression of negative emotions, always remains thesame and could never change, for that is the guarantee of ultimate

self-development.[citation needed]

A follower of Gurdjieff, former American Fabrics magazine publisher William C.Segal, tells of periods of hard labor around the clock—which, in the Gurdjieff system, are known as "super-efforts". According to Gurdjieff, only super-efforts

count in the Work.[60] In 1948 and 1949, Segal was sporadically in contact withGurdjieff, who had been the teacher of avant-garde lesbian Jane Heap. In 1951, at26, Peter Brook became a pupil of Heap in London and Segal published the

magazine Gentry .[61] As Segal would write in the poem "Silence Clarity", "... It isthrough the body that sits here/ that I go to my true nature." A voice at theborders of silence would conclude, "... It is through the mind that stands still/ that

I experience my true nature."[62]

Writings

Gurdjieff wrote and approved for publication three volumes of his written work under the title All and Everything. The first volume, Beelzebub's Tales to His

Grandson, is a lengthy allegorical work that recounts the explanations of Beelzebub to his grandson concerning the beings of the planet Earth. There aretwo English translations of this work, one carried out under his supervision andthe other posthumously published in 1991. Gurdjieff was said to have deliberatelytried to increase the effort needed to read and understand the book. As a result,the book is perhaps not the best introduction to Gurdjieff's ideas since part of thebook's intention is "to frustrate and usurp the normal patterns of thought."[citation needed] The second volume, Meetings with Remarkable Men, is written inan accessible manner, and purports to be an autobiography of his early years, butalso contains many allegorical statements. His final volume, left unfinished ( Life Is Real Only Then, When 'I Am') contains a fragment of an autobiographicaldescription of later years, as well as transcripts of some of his lectures.

Gurdjieff's own writings are generally not considered the best introduction to histhought. His own writings do not present any sort of systematisation that clearlyexisted in his private teachings. Several of Gurdjieff's students kept records of these teachings and published their own accounts. The most highly regarded of

these accounts are considered to be those of P D Ouspensky .[citation needed]


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As Gurdjieff explained to Ouspensky ... "for exact understanding exact language is

necessary."[63] In his first series of writings, Gurdjieff explains how difficult it is tochoose an ordinary language to convey his thoughts exactly. He continues..."theRussian language is like the English...both these languages are like the dishwhich is called in Moscow 'Solianka', and into which everything goes except you

and me..."[64] In spite of the difficulties, he goes on to develop a special

vocabulary of a new language, all of it his own. He uses these new wordsparticularly in the first series of his writings. However, in The Herald of ComingGood, he uses one particular word for the first time: "Tzvarnoharno", allegedly

coined by King Solomon.[65]

Reception and influence

Opinions on Gurdjieff's writings and activities are divided. Sympathizers regardhim as a charismatic master who brought new knowledge into Western culture, a

psychology and cosmology that enable insights beyond those provided byestablished science.[48] On the other hand, some critics assert he was a charlatan

with a large ego and a constant need for self-glorification.[66] Gurdjieff is said tohave had a strong influence on many modern mystics, artists, writers, andthinkers, including Walter Inglis Anderson, Raymond Armin, Kevin Ayers, PeterBrook, Kate Bush, Carlos Castaneda, Abdullah Isa Neil Dougan, Muriel Draper,Robert Fripp, Keith Jarrett, Alejandro Jodorowsky, Timothy Leary, Dennis Lewis,ames Moore, Jacob Needleman, Osho (Bhagwan Shree Rajneesh), Louis Pauwels,

Robert S de Ropp, George Russell (composer), John Shirley, Jean Toomer, JeremyLane (writer), P. L. Travers, Alan Watts, Robert Anton Wilson and Frank Lloyd

Wright.[67]

Gurdjieff's notable personal students include Jeanne de Salzmann, Willem Nyland,Lord Pentland (Henry John Sinclair), P. D. Ouspensky, Olga de Hartmann, Thomasde Hartmann, Jane Heap, John G. Bennett, Alfred Richard Orage, Maurice Nicoll,Lanza del Vasto, George and Helen Adie, Rene Daumal and Katherine Mansfield.The Italian composer and singer Franco Battiato was sometime inspired byGurdjieff's work, for example in his song "Centro di gravità permanente"—one of most popular modern Italian pop songs. Aleister Crowley visited his Institute atleast once and privately praised Gurdjieff's work, though with some

reservations.[68] During WWI, Algernon Blackwood took up spying while reportingto John Buchan, author of The Thirty Nine Steps. After the war, during theRoaring Twenties, Blackwood studied with Gurdjieff and Ouspensky.[69]

Gurdjieff gave new life and practical form to ancient teachings of both East andWest. For example, the Socratic and Platonic emphasis on "the examined life"recurs in Gurdjieff's teaching as the practice of self-observation. His teachingsabout self-discipline and restraint reflect Stoic teachings. The Hindu and Buddhist


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Fourth Way Enneagram

notion of attachment recurs in Gurdjieff's teaching as the concept of identification. His descriptions of the "three being-foods" matches that of Ayurveda, and his statement that "time is breath" echoes jyotish, the Vedic systemof astrology. Similarly, his cosmology can be "read" against ancient and esotericsources, respectively Neoplatonic and in such sources as Robert Fludd'streatment of macrocosmic musical structures.

An aspect of Gurdjieff's teachings which has comeinto prominence in recent decades is theenneagram geometric figure. For many students of the Gurdjieff tradition, the enneagram remains akoan, challenging and never fully explained. Therehave been many attempts to trace the origins of this version of the enneagram; some similarities toother figures have been found, but it seems thatGurdjieff was the first person to make theenneagram figure publicly known and that only he

knew its true source.[citation needed] Others haveused the enneagram figure in connection withpersonality analysis, principally in the Enneagramof Personality as developed by Oscar Ichazo,Claudio Naranjo, Helen Palmer and others. Mostaspects of this application are not directly connected to Gurdjieff's teaching or tohis explanations of the enneagram.

The science-fiction and horror novelist John Shirley has written an introductorywork on Gurdjieff for Penguin/Tarcher, Gurdjieff: An Introduction to His Life and Ideas.

Groups

Main article: Gurdjieff Foundation

Gurdjieff inspired the formation of many groups after his death, all of which still

function today and follow his ideas.[70] The Gurdjieff Foundation, the largestorganization directly influenced by the ideas of Gurdjieff, was organized by Jeannede Salzmann during the early 1950s, and led by her in cooperation with otherpupils of his.

Various pupils of Gurdjieff and his direct students have formed other groups.Willem Nyland, one of Gurdjieff's closest students and an original founder andtrustee of The Gurdjieff Foundation of New York, left to form his own groups inthe early 1960s. Jane Heap was sent to London by Gurdjieff, where she led groupsuntil her death in 1964. Louise Goepfert March, who became a pupil of Gurdjieff'sin 1929, started her own groups in 1957 and founded the Rochester Folk Art


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Guild in the Finger Lakes region of New York State; her efforts were closelylinked to the Gurdjieff Foundation of New York. Independent groups were formedand led by John G. Bennett and Mrs. Staveley.

Gurdjieff student Lord Pentland connects the Gurdjieff group-work with the laterrise of encounter groups. Groups also often meet to prepare for demonstrations orperformances to which the public is invited.

Gurdjieff's pupils

Gurdjieff's notable pupils include:[71]

eanne de Salzmann, originally a teacher of dance, recognized as his deputy bymany of Gurdjieff's other pupils. She was responsible for transmitting themovements and teachings of Gurdjieff through the Gurdjieff Foundation of New York, the Gurdjieff Institute of Paris, and other groups.

Willem Nyland was considered by some to be Gurdjieff's closest pupil, aftereanne de Salzmann; he was appointed for an undisclosed special task by

Gurdjieff in the USA. At present, Mr. Nyland's groups exist in smallconcentrations across the United States, most notably at two locations, onetermed "The Barn" in rural New York, and another termed "The Land" in NorthernCalifornia. These groups are thought to be unique amongst recognized Gurdjieff groups, in that they are the only groups to have recorded their original meetings,resulting in an audio library in excess of many thousands of hours, featuringalmost exclusively talks by a first-hand student of Gurdjieff. Many of these tapeshave also been transcribed and indexed according to subject matter, but neitherthe tapes nor transcriptions are available to the general public.

Henry John Sinclair, 2nd Baron Pentland was a pupil of Ouspensky for many yearsduring the 1930s and 1940s. He began to study intensely with Gurdjieff in 1948.He was appointed by Gurdjieff as his representative to publish Beelzebub's Tales,and then to lead the Work in North America. He became president of the Gurdjieff Foundation when it was established in New York in 1953, and remained in thatposition until his death in 1984.

ane Heap, an American publisher, met Gurdjieff during his 1924 visit to New York, and set up a Gurdjieff study group at her apartment in Greenwich Village. In1925, she moved to Paris to study at Gurdjieff’s Institute, and in 1935 to Londonto set up a new study group.

Peter D. Ouspensky, a Russian esoteric philosopher, met Gurdjieff in 1916 andspent the next few years studying with him, later forming his own independentgroups which also focused on the Fourth Way. He wrote In Search of the Miraculous about his experiences with Gurdjieff.


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Thomas de Hartmann, a Russian composer and prominent student andcollaborator of Gurdjieff, first met Gurdjieff in 1916 in Saint Petersburg. From1917 to 1929 he was a pupil and confidant of Gurdjieff. During that time, atGurdjieff's Institute for the Harmonious Development of Man near Paris, deHartmann transcribed and co-wrote much of the music that Gurdjieff collectedand used for his Movements exercises, as well as additional music not intended to

accompany Movements. Olga de Hartmann was Gurdjieff's personal secretary formany years, and collected many of Gurdjieff's early talks in the book Views fromthe Real World (1973).

In 1924, Alfred Richard Orage, a British intellectual, the editor of the magazine,The New Age, was appointed by Gurdjieff as the assistant of another old followerof Gurdjieff to lead study groups in America, but due to Gurdjieff’s nearly fatalautomobile accident, the one who was supposed to lead the groups never went toUS and Orage decided to lead the groups on his own initiation.

Maurice Nicoll became a pupil of Gurdjieff in 1922. A year later, when Gurdjieff

closed his Institute, Nicoll joined Ouspensky's group. In 1931, he followedOuspensky's advice and started his own groups in England. He is perhaps bestknown as the author of the five volume series of texts on the teachings of Gurdjieff and Ouspensky: Psychological Commentaries on the Teaching of Gurdjieff and Ouspensky (Boston: Shambhala, 1996, and Samuel Weiser Inc.,1996).

ohn G. Bennett, a British technologist, industrial research director, and authorbest known for his many books on psychology and spirituality, and particularly theteachings of G.I. Gurdjieff, whom Bennett met in Istanbul in 1921.

Olgivanna Lazovich who later became Mrs. Olgivanna Lloyd Wright when shemarried the architect, Frank Lloyd Wright, was a student of Gurdjieff, as was theirdaughter, Iovanna Lloyd Wright. After returning to Taliesin, Iovanna institutedclasses in Gurdjieffian Dance Movements, which apprentices were required toparticipate in and learn. On Wednesday afternoons, Mr. Wright would read to hispupils and discuss Gurdjieff's ideas expressed in All and Everything, and inOuspensky's book, In Search of the Miraculous.

Fritz (Arthur H) Peters. An American who first encountered Gurdjieff at the age of 11. He arrived at the Prieuré under the care of his mother's sister, Margaret Anderson, where he took on the role of Gurdjieff's personal assistant and

errand-boy, also receiving an hour of personal tuition each week. Peters returnedto the US, but was to have a string of meetings with Gurdjieff in subsequent

years. He wrote a reminiscence of his time with Gurdjieff [72] (as well as the novel

Finistere), but was never a central figure in the US Work groups.[73]

Maurice Desselle was with Gurdjieff during and after WW2 in Paris. He became a'group leader' in France and also visited London where he was respected and


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loved by the pupils. He continued to visit until old age made it impossible. A saying of his, often quoted, in speaking about Work on oneself, was, "I said it issimple; I did not say it is easy." A feature of M. Desselle was his directness andlack endless explanation leading nowhere.

Kenneth Macfarlane Walker (1882–1966) was a British author and urologist. Among many other books he wrote The Log of the Ark with Geoffrey Boumphreyin 1923, Life's Long Journey and A Study of Gurdjieff's Teaching. Walker alsopublished the book "Meaning and Purpose" - An analysis of the main scientifictheories of the last hundred years and their impact upon religious thought andbelief, in 1944, aimed at questioning the completeness of "Charles Darwin's"theory of natural selection and evolution, as well as evaluating the most relevantscientific discoveries at the time of publication and their effect on the generalpopulation.

Responses

Louis Pauwels, among others,[74] criticizes Gurdjieff for his insistence onconsidering people as "asleep" in a state closely resembling "hypnotic sleep."Gurdjieff said, even specifically at times, that a pious, good, and moral man wasno more "spiritually developed" than any other person; they are all equally

"asleep."[75]

Henry Miller approved of Gurdjieff's not considering himself holy but, afterwriting a brief introduction to Fritz Peters' book Boyhood with Gurdjieff , Millerwrote that man is not meant to lead a "harmonious life," as Gurdjieff claimed in

naming his institute.[76]

Critics note that Gurdjieff gives no value to most of the elements that comprisethe life of an average man. According to Gurdjieff, everything an "average man"possesses, accomplishes, does, and feels is completely accidental and without anyinitiative. A common everyday ordinary man is born a machine and dies a machine

without any chance of being anything else.[77] This belief seems to run counter tothe Judeo-Christian tradition that man is a living soul. Gurdjieff believed that thepossession of a soul (a state of psychological unity which he equated with being"awake") was a "luxury" that a disciple could attain only by the most painstakingwork of over a long period of time. The majority—in whom the true meaning of

the gospel failed to take root[78]—went the "broad way" that "led todestruction."[79]

In Beelzebub's Tales to His Grandson (see bibliography), Gurdjieff expresses hisreverence for the founders of the mainstream religions of East and West and hiscontempt (by and large) for what successive generations of believers have madeof those religious teachings. His discussions of "orthodoxhydooraki" and


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"heterodoxhydooraki"—orthodox fools and heterodox fools, from the Russian worddurak (fool)—position him as a critic of religious distortion and, in turn, as atarget for criticism from some within those traditions. Gurdjieff has beeninterpreted by some, Ouspensky among others, to have had a total disregard forthe value of mainstream religion, philanthropic work and the value of doing right

or wrong in general.[80]

Gurdjieff's former students who have criticized him argue that, despite hisseeming total lack of pretension to any kind of "guru holiness," in many anecdoteshis behavior displays the unsavory and impure character of a man who was a

cynical manipulator of his followers.[81] Gurdjieff's own pupils wrestled tounderstand him. For example, in a written exchange between Luc Dietrich andHenri Tracol dating to 1943: "L.D.: How do you know that Gurdjieff wishes youwell? H.T.: I feel sometimes how little I interest him—and how strongly he takes

an interest in me. By that I measure the strength of an intentional feeling."[82]

Louis Pauwels wrote Monsieur Gurdjieff (first edition published in Paris, France in1954 by Editions du Seuil).[83] In an interview, Pauwels said of the Gurdjieff work:"... After two years of exercises which both enlightened and burned me, I foundmyself in a hospital bed with a thrombosed central vein in my left eye andweighing ninety-nine pounds...Horrible anguish and abysses opened up for me.

But it was my fault."[84]

Pauwels claims Karl Haushofer, the father of geopolitics whose protegee wasDeputy Reich Führer Rudolf Hess, as one of the real "seekers after truth"described by Gurdjieff. According to Rom Landau, a journalist in the 1930s, asreported to him by Achmed Abdullah: at the beginning of the 20th century,Gurdjieff was a Russian secret agent in Tibet who went by the name of "Hambro

Akuan Dorzhieff" (i.e. Agvan Dorjiev), chief tutor to the Dalai Lama.[85] However,reports have it that Dorzhieff went to live in the Buddhist temple erected in St.Petersburg and after the revolution, he was imprisoned by Stalin. James Webbconjectures that Gurdjieff may have been Dorzhieff's assistant Ushe Narzunoff

(i.e. Ovshe Norzunov) but this is untenable.[86]

Colin Wilson writes about "...Gurdjieff's reputation for seducing his femalestudents. (In Providence, Rhode Island, in 1960, a man was pointed out to me asone of Gurdjieff's illegitimate children. The professor who told me this also

assured me that Gurdjieff had left many children around America)." [87]

In the early 1930s Gurdjieff publicly ridiculed one of his pupils, Alfred RichardOrage. In response, his wife Jessie Dwight wrote the following poem aboutGurdjieff:

He call himself, deluded man,


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The Tiger of The Turkestan. And greater he than God or DevilEschewing good and preaching evil.His followers whom he does glut on Are for him naught but wool and mutton, And still they come and sit agape

With Tiger's rage and Tiger's rape.Why not, they say, The man's a god;We have it on the sacred word.His book will set the world on fire.He says so—can God be a liar?But what is woman, says Gurdjieff,ust nothing but man's handkerchief.

I need a new one every day,Let others for the washing pay.

In The Oragean Version, C. Daly King surmised that the problem that Gurdjieff

had with Orage's teachings was that the "Oragean Version", Orage himself, wasnot emotional enough in Gurdjieff's estimation and had not enough "incredulity"and faith. King wrote that Gurdjieff did not state it as clearly and specifically asthis, but was quick to add that to him, nothing Gurdjieff said was specific or clear.[citation needed]

According to Osho, the Gurdjieff system is incomplete, drawing from Dervishsources inimical to Kundalini. Some Sufi orders, such as the Naqshbandi, draw

from and are amenable to Kundalini.[88]

Bibliography

Gurdjieff's views have arguably become best known through the published worksof his pupils. His one-time student P. D. Ouspensky wrote In Search of the Miraculous: Fragments of an Unknown Teaching, which some, Rodney Collinsamong others, regard as a crucial introduction to the teaching. Others refer toGurdjieff's own books (detailed below) as the primary texts.

Published accounts of time spent with Gurdjieff have appeared written by A. R.Orage, Charles Stanley Nott, Thomas and Olga de Hartmann, Fritz Peters, René

Daumal, John G. Bennett, Maurice Nicoll, Margaret Anderson and Louis Pauwels,among others. Many others found themselves drawn to his "ideas table": Frank

Lloyd Wright,[89] Kathryn Hulme, P. L. Travers, Katherine Mansfield, Jeremy Lane(writer), Jean Toomer and Ethel Merston.

Three books by Gurdjieff were published in the English language in the UnitedStates after his death: Beelzebub's Tales to His Grandson published in 1950 by E.P. Dutton & Co. Inc., Meetings with Remarkable Men, published in 1963 by E. P.


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Dutton & Co. Inc., and Life is Real Only Then, When 'I Am', printed privately by E.P. Dutton & Co. and published in 1978 by Triangle Editions Inc. for privatedistribution only. This trilogy is Gurdjieff's legominism, known collectively as Alland Everything. A legominism is, according to Gurdjieff, "one of the means of transmitting information about certain events of long-past ages through initiates". A book of his early talks was also collected by his student and personal secretary,

Olga de Hartmann, and published in 1973 as Views from the Real World: Early Talks in Moscow, Essentuki, Tiflis, Berlin, London, Paris, New York, and Chicago,as recollected by his pupils.

The feature film Meetings with Remarkable Men (1979), based on Gurdjieff's book by the same name, depicts rare performances of the sacred dances taught toserious students of his work, known simply as the movements. Jeanne deSalzmann and Peter Brook wrote the film, Brook directed, and DraganMaksimovic and Terence Stamp star, as does South African playwright and actor,

Athol Fugard.[90]

Books

The Herald of Coming Good by G. I. Gurdjieff (1933, 1971, 1988)

All and Everything trilogy:

Beelzebub's Tales to His Grandson by G. I. Gurdjieff (1950)

Meetings with Remarkable Men by G. I. Gurdjieff (1963)

Life is Real Only Then, When 'I Am' by G. I. Gurdjieff (1974)

Views from the Real World gathered talks of G. I. Gurdjieff by his pupil Olga

de Hartmann(1973)[91]

Books about Gurdjieff and The Fourth Way

In Search of the Miraculous, by P. D. Ouspensky – exposition of Gurdjieff's

ideas, and account of Ouspensky's years with him in Russia. Paul H.

Crompton Ltd. London, 2004 ISBN 9781874250760

The Reality of Being, by Jeanne de Salzmann, 2010, Shambhala Publications,

ISBN 978-1-59030-928-5

The Teachers of Gurdjieff , by Rafael Lefort, 1966, Victor Gollancz, ISBN

0-87728-213-7

The Unknowable Gurdjieff , Margaret Anderson, Routledge & Kegan Paul,

London, 1962, ISBN 0-7100-7656-8

Gurdjieff: A Very Great Enigma by J. G. Bennett, 1969


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Gurdjieff: Making a New World by J. G. Bennett 1973, ISBN 0-06-090474-7

Idiots in Paris by J. G. Bennett and E. Bennett, 1980

Becoming Conscious with G.I. Gurdjieff , Solanges Claustres, Eureka Editions,

2005

Mount Analogue by René Daumal 1st edition in French, 1952; English, 1974

The Fellowship: The Untold Story of Frank Lloyd Wright and the Taliesin

Fellowship by Roger Friedland and Harold Zellman, 2006, (includes

especially extensive documentation on "the strong influence the occultist

Georgi Gurdjieff had on Wright and especially his wife Oglivanna."[92])

Gurdjieff Unveiled by Seymour Ginsburg, 2005

Our Life with Mr. Gurdjieff by Thomas and Olga de Hartmann, 1964, Revised

1983 and 1992

IT'S UP TO OURSELVES, A Mother, A Daughter and Gurdjieff, a Shared

Memoir and Family Photoalbum by Jessmin and Dushka Howarth, Gurdjieff

Heritage Society, 2009, ISBN 978-0-9791926-0-9

Undiscovered Country by Kathryn Hulme, 1966

The Oragean Version by C. Daly King, 1951

The Gurdjieff Years 1929–1949: Recollections of Louise March by Annabeth

McCorkle

Psychological Commentaries on the Teachings of Gurdjieff and Ouspensky by

Maurice Nicoll, 1952, 1955, 1972, 1980, (6 volumes)

Teachings of Gurdjieff : A Pupil's Journal : An Account of Some Years With

G.I. Gurdjieff and A.R. Orage in New York and at Fontainbleau-Avon by C. S.

Nott, Routledge and Kegan Paul, London, 1961

On Love by A. R. Orage, 1974

Psychological Exercises by A. R. Orage 1976

In Search of the Miraculous by P. D. Ouspensky, 1949 (numerous editions)

The Fourth Way by P. D. Ouspensky, 1957

The Psychology of Man's Possible Evolution by P. D. Ouspensky, 1978

Eating The "I": An Account of The Fourth Way: The Way of Transformation in

Ordinary Life, William Patrick Patterson, 1992

Ladies of the Rope: Gurdjieff's Special Left Bank Women's Group, William

Patrick Patterson 1999

Struggle of the Magicians: Exploring the Teacher-Student Relationship,


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William Patrick Patterson 1996

Taking with the Left Hand: Enneagram Craze, The Fellowship of Friends, and

the Mouravieff Phenomenon, William Patrick Patterson, 1998

Voices in the Dark: Esoteric, Occult & Secular Voices in Nazi-Occupied Paris

1940–44, William Patrick Patterson, 2001

The Life & Teachings of Carlos Castaneda, William Patrick Patterson, 2008

Spiritual Survival in a Radically Changing World-Time, William Patrick

Patterson, 2009

Georgi Ivanovitch Gurdjieff — The Man, The Teaching, His Mission, William

Patrick Patterson, 2014

Boyhood with Gurdjieff by Fritz Peters, 1964

Gurdjieff Remembered by Fritz Peters, 1965

The Gurdjieff Work by Kathleen Speeth ISBN 0-87477-492-6

Gurdjieff: An Introduction To His Life and Ideas by John Shirley, 2004, ISBN

1-58542-287-8

Gurdjieff: A Master in Life, Tcheslaw Tchekhovitch, Dolmen Meadow

Editions, Toronto, 2006

Toward Awakening by Jean Vaysse, 1980

Gurdjieff: An Approach to his Ideas, Michel Waldberg, 1981, ISBN

0-7100-0811-2

A Study of Gurdjieff's Teaching, Kenneth Walker, 1957

Gurdjieff: The Key Concepts, Sophia Wellbeloved, Routledge, London and

N.Y., 2003, ISBN 0-415-24898-1

Gurdjieff, Astrology and Beelzebub's Tales, Sophia Wellbeloved, Solar Bound

Press, N.Y., 2002

The War Against Sleep: The Philosophy of Gurdjieff , Colin Wilson, 1980

Who Are You Monsieur Gurdjieff?, René Zuber 1980

Monsieur Gurdjieff , Louis Pauwels, France, 1954.[93]

"Ouspensky, Gurdjieff et les Fragments d'un Enseignement inconnu", by

Boris Mouravieff, in Revue Mensuelle Internationale "Synthèses", N°138,

Bruxelles, novembre 1957.

"Ecrits sur Ouspensky, Gurdjieff et sur la Tradition ésotérique chrétienne",

Inédit, Dervy Poche, Paris, September 2008.

Gurdjieff Seeker of the Truth, Kathleen Speeth, Ira Friedlander, 1980, ISBN


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0-06-090693-6

The Self and I: Identity and the question "Who am I" in the Gurdjieff Work,

Dimitri Peretzi, 2011, ISBN 978-960-99708-1-5

Gurdjieff and Hypnosis: A Hermeneutic Study , by Mohammad H. Tamdgidi,

foreword by J. Walter Driscoll, Palgrave/Macmillan, 2009 (HC)/2012 (PB),

ISBN 978-0230615076 (HC), ISBN 978-1137282439 (PB)

The Shadows of the Masters, Leonardo Vittorio Arena, ebook, 2013.

Comprehensive biographies

Gurdjieff: Making a New World posthumous work by John G. Bennett, 1973,

Harper, ISBN 0-06-060778-5

The Harmonious Circle: The Lives and Work of G. I. Gurdjieff, P. D.

Ouspensky, and Their Followers by James Webb, 1980, Putnam Publishing.ISBN 0-399-11465-3

Gurdjieff: The anatomy of a Myth by James Moore, 1991, ISBN

1-86204-606-9

Gurdjieff's America: Mediating the Miraculous by Paul Beekman Taylor,

2004, Lighthouse Editions, ISBN 1-904998-00-3. Reissued as Gurdjieff's

Invention of America 2007, Eureka Editions.

G. I. Gurdjieff: A New Life by Paul Beekman Taylor, 2008, Eureka Editions,

ISBN 978-90-72395-57-3

Videos and DVDs about Gurdjieff and The Fourth Way

Gurdjieff's Legacy: Establishing The Teaching in the West, 1924–1949 Part III

(http://gurdjiefflegacy.net/)

Gurdjieff's Mission: Introducing The Teaching to the West, 1912–1924 Part II

(https://www.youtube.com/watch?v=Z23tl6l_AB8) on YouTube

Gurdjieff in Egypt: The Origin of Esoteric Knowledge Part I

(https://www.youtube.com/watch?v=8OKVVag24io) on YouTube

Introduction To Gurdjieff's Fourth Way: From Selves To Individual Self To The

Self (https://www.youtube.com/watch?v=BItI9Fho99I) on YouTube

Meetings with Remarkable Men, Peter Brook, 1979

Tribute to G. I. Gurdjieff (https://www.youtube.com/watch?v=LFfa8Ae1Qog)


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on YouTube

Rare restored film of G I Gurdjieff c. 1947-1949 (https://www.youtube.com

/watch?v=MI0LxEhFuRg)

Interviews about Gurdjieff and The Fourth Way

Radio 3Fourteen Interview with William Patrick Patterson: G.I. Gurdjieff &

The Fourth Way Teaching (http://www.redicecreations.com/radio3fourteen

/2013/R314-130918.php)

Music

G.I. Gurdjieff Sacred Hymns, by Keith Jarrett, ECM, 1980

Seekers of the Truth: The Complete Piano Music of Georges I. Gurdjieff and

Thomas de Hartmann, Volume One, by Cecil Lytle, Celestial Harmonies, 1992 Reading of a Sacred Book: The Complete Piano Music of Georges I. Gurdjieff

and Thomas de Hartmann, Volume Two, by Cecil Lytle, Celestial Harmonies,

1992

Words for a Hymn to the Sun: The Complete Piano Music of Georges I.

Gurdjieff and Thomas de Hartmann, Volume Three, by Cecil Lytle, Celestial

Harmonies, 1992

Gurdjieff/deHartmann, piano music pianist Elsa Denzey, GFT (record label),

1998

Gurdjieff's Music for the Movements, by Wim van Dullemen, Channel

Classics, 1999

Thomas de Hartmann: Music for Gurdjieff's '39 Series' , by Wim van

Dullemen, Channel Classics, 2001

Chants, Hymns and Dances, by Anja Lechner and Vassilis Tsabropoulos,

ECM, 2004

Melos, by Anja Lechner, Vassilis Tsabropoulos and U.T. Gandhi, ECM, 2008

The Way of the Sly Man, by Dave Morgan, Being Time, 2010

Music of Georges I. Gurdjieff , by Gurdjieff Folk Instruments Ensemble, ECM,

2011

See also


26 of 34 2014-05-05 22



Vipassanā (similar to self remembering)

Dhyana (similar to self remembering)

Dhyana_in_Hinduism (similar to self remembering)

Simran (Self Remembering)

Sakshi

Jiddu_Krishnamurti

Osho

References

^ Ouspensky, P. D. (1977). In Search of

the Miraculous. pp. 312–313.

ISBN 0-15-644508-5. "Schools of the

fourth way exist for the needs of thework... But no matter what the

fundamental aim of the work is... When

the work is done the schools close."

1.

^ Nott, C.S. (1961). Teachings of

Gurdjieff : A Pupil's Journal : An

Account of some Years with G.I.

Gurdjieff and A.R. Orage in New York

and at Fontainbleau-Avon. Routledge

and Kegan Paul, London and Henley.p. x. ISBN 0-7100-8937-6.

2.

^ De Penafieu, Bruno (1997).

Needleman, Jacob; Baker, George, eds.

Gurdjieff (http://books.google.com

/books?id=3R9vGrR5IEUC&

pg=PA214&

dq=Gurdjieff+the+work#v=onepage&

q=Gurdjieff%20the%20work&f=false).

Continuum International PublishingGroup. p. 214. ISBN 1-4411-1084-4. "If

I were to cease working... all these

worlds would perish."

3.

^ Gregory M. Loy. "Gurdjieff

International Review"

(http://www.gurdjieff.org/).

Gurdjieff.org. Retrieved 2014-03-02.

4.

^ An Anthology of Quotations on The

Fourth Way and Esoteric Christianity

(http://www.bardic-press.com/thomas

/fourthway.htm) Bardic-press.com

5.

^ P. D. Ouspensky (1949). In Search of

the Miraculous

6.

^ a b Shirley, John (2004). Gurdjieff: An

Introduction to His Life and Ideas.

New York: J.P. Tarcher/Penguin. p. 44.ISBN 9781585422876.

7.

^ Taylor, Paul Beekman (1969).

Gurdjieff and Orage. York Beach, ME:

Weiser Books. p. x.

ISBN 1-57863-128-9.

8.

^ a b Challenger, Anna T. (2002).

Philosophy and Art in Gurdjieff's

Beelzebub: A Modern Sufi Odyssey .

Amsterdam: Rodopi. p. 1.ISBN 9789042014893.

9.


27 of 34 2014-05-05 22



^ "Georges Ivanovich Gurdjieff (1866 -

1949) - Find A Grave Memorial"

(http://www.findagrave.com/cgi-bin

/fg.cgi?page=gr&GRid=21999632).

Findagrave.com. Retrieved

2014-03-02.

10.

^ Meetings with Remarkable Men,

Chapter II. Gurdjieff uses the spelling

"ashok

11.

^ J.G.Bennet 'Gurdjieff - Making a New

World'

12.

^ S. Wellbeloved, Gurdjieff, Astrology

and Beelzebub's Tales, pp. 9–13

13.

^ "T. W. Owens, Commentary on

Meetings with Remarkable Men"(http://www.gurdjieff.org/owens2.htm).

Gurdjieff.org. 2000-04-01. Retrieved

2014-03-02.

14.

^ Mark Sedgwick, "European Neo-Sufi

Movements in the Inter-war Period

(http://books.google.ca

/books?id=7cjFFgvUdDUC&

pg=PA208)" in Islam in Inter-War

Europe, ed. by Natalie Clayer and EricGermain. Columbia Univ. Press, 2008

p. 208. ISBN 978-0-231-70100-6

15.

^ Gurdjieff, G.I: "The Material

Question", published as an addendum

to Meetings with Remarkable Men

16.

^ Gurdjieff, G.I.: Herald of Coming

Good, p22

17.

^ Moore, pp 36-718.

^ "James Moore, Chronology of Gurdjieff's Life"

(http://www.gurdjieff.org.uk/gs9.htm).

Gurdjieff.org.uk. Retrieved 2014-03-02.

19.

^ Moore, James (1999). Gurdjieff .

Element Books Ltd. p. 132.

ISBN 1-86204-606-9. "What name

would you give such an Institute?"

20.

^ "In Gurdjieff’s wake in Istanbul"

(http://www.gurdjieff-movements.net/newsletter/2003-03

/06_gurdjieff_istanbul.htm), Gurdjieff

Movements, March 2003.

21.

^ "R. Lipsey: ''Gurdjieff Observed''"

(http://www.gurdjieff.org/lipsey1.htm).

Gurdjieff.org. 1999-10-01. Retrieved

2014-03-02.

22.

^ Fritz Peters, Boyhood with Gurdjieff .23.

^ Moore, James (1980). Gurdjieff and Mansfield. Routledge & Kegan Paul.

p. 3. ISBN 0-7100-0488-5. "In

numerous accounts Gurdjieff is defined

with stark simplicity as "the man who

killed Katherine Mansfield.""

24.

^ Ouspensky, In search of the

Miraculous, chapter XVIII, p. 392

25.

^ Fraser, Ross. "Gabrielle Hope

1916–1962" (http://www.art-newzealand.com/Issues21to30

/hope.htm). Art New Zealand (Art New

Zealand) 30 (Winter).

26.

^ Life is Only Real then, when 'I Am'27.


Gurdjieff's America

(http://books.google.com

/books?id=50w1tPTV0EEC&

pg=PA103). Lighthouse Editions Ltd.p. 103. ISBN 978-1-904998-00-6.

"What Gurdjieff was doing during the

winter of 1925–1926..."

28.

^ http://gurdjiefffourthway.org

/pdf/roles.pdf

29.


28 of 34 2014-05-05 22



^ Rob Baker, "No Harem: Gurdjieff

and the Women of The Rope

(http://www.gurdjieff.org/rope.htm)",

2000. Accessed 10 March 2013.

30.

^ "J. G. and E. Bennett ''Idiots in

Paris''" (http://www.amazon.co.uk /Idiots-Paris-Diaries-Bennett-Elizabeth

/dp/0877287244). Amazon.co.uk.

Retrieved 2014-03-02.

31.

^ Perry, Whitall: Gurdjieff in the Light

of tradiiton, quoting J. G. Bennett.

32.

^ James Moore (1993). Gurdjieff – A

Biography: The Anatomy of a Myth.

33.

^ a b Paul Beekman Taylor, Shadows of

Heaven: Gurdjieff and Toomer (RedWheel, 1998), page 3

34.

^ Roger Friedland and Harold

Zellman, The Fellowship: The Untold

Story of Frank Lloyd Wright and the

Taliesin Fellowship (Harper Collins,

2007), page 424

35.

^ Jessmin Howarth and Dushka

Howarth, It's Up to Ourselves: A

Mother, a Daughter, and Gurdjieff

(1998)

36.

^ a b "Paid Notice - Deaths HOWARTH,

DUSHKA - Paid Death Notice -

NYTimes.com"

(http://query.nytimes.com

/gst/fullpage.html?res=9A06EFDE163

AF937A25757C0A9669D8B63). New

York Times. 2010-04-14. Retrieved

2014-03-02.

37.

^ a b Paul Beekman Taylor, Shadows of

Heaven: Gurdjieff and Toomer (Red

Wheel, 1998), page xv

38.

^ "In Memoriam Nikolai Stjernvall -

Taylor, Paul Beekman"

(http://www.gurdjieff-internet.com

/article_details.php?ID=340&W=63).

Gurdjieff-internet.com. Retrieved

2014-03-02.

39.

^ Paul Beekman Taylor, Gurdjieff's

America: Mediating the Miraculous

(Lighthouse Editions, 2005), page 211

40.

^ That Svetlana is considered to be a

daughter of Gurdjieff by all his other

identified children is cited in Paul

Beekman Taylor, Shadows of Heaven:

Gurdjieff and Toomer (Red Wheel,

1998), page 3

41.

^ P.D. Ouspensky (1949), In Search of

the Miraculous

42.

^ Jacob Needleman, G. I. Gurdjieff and

His School

(http://www.bmrc.berkeley.edu/people

/misc/School.html)

43.

^ P.D. Ouspensky (1949), In Search of

the Miraculous, Chapter 2

44.

^ Gregory M. Loy. "Gurdjieff International Review"

(http://www.gurdjieff.org

/index.en.htm). Gurdjieff.org. Retrieved

2014-03-02.

45.

^ Gurdjieff, George. Views from the

real world. E. P. Dutton & Co., Inc.

p. 214. ISBN 0-525-47408-0.

46.


the Miraculous Chapter 2

47.

^ a b P. D. Ouspensky (1971). The

Fourth Way, Chapter 1

48.


29 of 34 2014-05-05 22



^ Wellbeloved, Sophia (2003).

Gurdjieff: the key concepts


/books?id=efukKaH6JO4C&

pg=PA109&

dq=Gurdjieff+psychological+teaching#v=onepage&

q=Gurdjieff%20psychological%20teac

hing&f=false). Routledge. p. 109.

ISBN 0-415-24897-3. "...different

psychological terms in which the

teaching of the Institute was

presented..."

49.


the Miraculous, Chapter 9

50.

^ "Gurdjieff's teachings were

transmitted through special conditions

and through special forms leading to

consciousness: Group Work, physical

labor, crafts, ideas exchanges, arts,

music, movement, dance, adventures

in nature..., enabled the unrealized

individual to transcend the

mechanical, acted-upon self andascend from mere personality to

self-actualizing

essence."Seekerbooks.com

(http://www.seekerbooks.com

/book/9780835608404.htm), Book

review of Gary Lachman. In Search of

the miraculles: Genius in the Shadow

of Gurdjieff.

51.


the Miraculousm Chapter 1,52.

^ G.I. Gurdjieff (1963) Meetings with

Remarkable Men, Chapter 11

53.

^ See In Search of the Miraculous54.

^ Nielsen Business Media, Inc. (18

December 1999). Billboard


/books?id=iggEAAAAMBAJ&pg=PA60).

Nielsen Business Media, Inc. pp. 60–.

ISSN 0006-2510(https://www.worldcat.org

/issn/0006-2510). Retrieved 14 April

2011.

55.

^ Lytle, Cecil. "Cecil Lytle – List of

Recordings" (http://provost.ucsd.edu

/marshall/lytle/home/list.html).

Retrieved 30 May 2011.

56.

^ Jazz Discography Project. "Keith

Jarrett Discography"(http://www.jazzdisco.org/keith-jarrett

/discography/). Retrieved 30 May

2011.

57.

^ "Gurdjieff – Harmonic Development"

(http://www.bastamusic.com

/productDetails.aspx?IDProduct=57&

ArtistName=Gurdjieff). Retrieved 30

May 2011.

58.

^ Gurdjieff.org(http://www.gurdjieff.org.uk/gs6.htm)

59.

^ Segal, William (2003). A Voice at the

Borders of Silence. Overlook Press.

ISBN 1-58567-442-7.

60.

^ "Peter Brook Candid Camera"

(http://www.experimentaltheatre.org

/peter_brook_candid_camera_!.htm).

Experimentaltheatre.org. Retrieved

2014-03-02.

61.

^ Bees of the Invisible World

(http://www.math.buffalo.edu

/~sww/0Gurdjieff

/beesoftheinvisibleworld_vol1.pdf) vol.

1, p. 24 #20

62.


30 of 34 2014-05-05 22



^ Ouspensky, P. D. In Search of the

Miraculous, p. 70, Harourt Brace &

Co. 1949, ISBN 0-15-644508-5

63.

^ MacDiarmid, Hugh (1998). The

raucle tongue: hitherto uncollected

prose. Carcanet. p. 137.ISBN 1-85754-378-5.

64.

^ Henderson, John (2007). Hidden

meanings and picture-form language in

the writings of G. I. Gurdjieff:

excavations of the buried dog.

AuthorHouse. p. 155.

ISBN 1-4343-0659-3. "...What this

mysterious Izvarnoharno may be is no

longer our primary interest."

65.

^ Michael Waldberg (1990). Gurdjieff –

An Approach to his Ideas, Chapter 1

66.

^ Friedland and Zellman, The

Fellowship, pp. 33–135

67.

^ Lawrence Sutin, Do what thou wilt:

A life of Aleister Crowley , 2002, p.

317-318.

68.

^ Dirda, Michael (2005). Bound to

please (http://books.google.com/books?id=wMMPyF98dcIC&

pg=PA222&

dq=Gurdjieff+Henry+Miller#v=onepa

ge&q=Gurdjieff%20Henry%20Miller&

f=false). W.W. Norton & Co. p. 222.

ISBN 0-393-05757-7. "... he studied

with the mystics..."

69.

^ Seymour B. Ginsburg Gurdjieff

Unveiled, pp. 71–7, LighthouseEditions Ltd., 2005 ISBN

978-1-904998-01-3

70.

^ http://www.gurdjieff.org/ (click "His

Pupils" on the left side)

71.

^ "F Peters: ''Byhood with Gurdjieff"

(http://www.amazon.com/Boyhood-

With-Gurdjieff-Fritz-Peters

/dp/088496146X). Amazon.com.


72.

^ Journal The Gurdjieff (2009-11-28)."Fritz Peters"

(http://gurdjiefflegacy.wordpress.com

/article/gurdjieff-fritz-peters-part-i-

rwersjeofjp9-7/).

Gurdjiefflegacy.wordpress.com.


73.

^ Lachman, Gary (2003). Turn off your

mind (http://books.google.com

/books?id=8jfptmqzTzkC&pg=PA13&dq=critics+of+Gurdjieff+work#v=one

page&q=&f=false). The

Disinformation Co. p. 13.

ISBN 0-9713942-3-7. "... a hostile book

on... Gurdjieff."

74.


Gurdjieff and Orage

(http://books.googld.com

/books?id=QjetCc6ktOgC&pg=PA110&dq=Gurdjieff+insanity&

lr=#v=onepage&

q=Gurdjieff%20insanity&f=false).

Samuel Weiser. p. 110.

ISBN 978-1-609-25311-0. "...Orage

revealed Gurdjieff's views of drugs and

alcohol as conducive to 'insanity'"

75.


31 of 34 2014-05-05 22



^ Miller, Henry (1984). From Your

Capricorn Friend

(http://books.google.com/books?id=LY-

zJmKDzKUC&pg=PA42&

dq=Gurdjieff+Henry+Miller#v=onepa

ge&q=&f=fasle). New DirectionsPublishing. p. 42. ISBN 0-8112-0891-5.

"What I intended to say..."

76.

^ Ginsburg, Seymour (2005). Gurdjieff

unveiled. Lighthouse Editions Ltd. p. 6.

ISBN 1-904998-01-1. "Without any

doubt the human psyche and thinking

are becoming more and more

automatic."

77.

^ See The Parable of the Sower78.^ Enter ye in at the strait gate: for

wide is the gate, and broad is the way,

that leadeth to destruction, and many

there be which go in thereat: Because

strait is the gate, and narrow is the

way, which leadeth unto life, and few

there be that find it. Matthew 7, 13–14.

79.

^ Ouspensky, P. D. (1977). In Search of

the Miraculous. Harcourt Brace & Co.pp. 299–302. ISBN 0-15-644508-5. "G.

invariably began by emphasizing the

fact that there is something very

wrong at the basis of our usual

attitude towards problems of religion."

80.

^ Cafes.net (http://www.cafes.net/ditch

/motm1.htm)

81.

^ Henry Tracol, The Taste For Things

That Are True, p. 84, Element Books:Shaftesbury, 1994

82.

^ Nicholas Goodrick-Clarke Black Sun,

p. 323, NYU Press, 2003 ISBN

978-0-8147-3155-0

83.

^ Bruno de Panafieu/Jacob

Needleman/George Baker/Mary Stein

Gurdjieff: Essays and Reflections on

the Man and His Teachings, p. 166,

Continuum, 1997 ISBN

978-0-8264-1049-8

84.

^ Gary Lachmann Turn Off Your Mind,

pp. 32–33, Disinformation Co., 2003

ISBN 978-0-9713942-3-0

85.

^ Gary Lachman Politics and the

Occult, p. 124, Quest Books, 2004

ISBN 978-0-8356-0857-2

86.

^ Colin Wilson G. I. Gurdjieff/P.D.

Ouspensky , ch. 6, Maurice Bassett,

2007 Kindle Edition ASINB0010K7P5M

87.

^ Osho, Kundalini Yoga: In Search of

the Miraculous, volume I, p. 208,

Sterling Publisher Ltd., 1997 ISBN

81-207-1953-0

88.

^ Friedland and Zellman, The

Fellowship, pp. 33–135

89.

^ Panafieu, Bruno De; Needleman,

Jacob; Baker, George (September1997). Gurdjieff


/books?id=GV0dhZxB91EC&

pg=PA28). Continuum International

Publishing Group. pp. 28–.

ISBN 978-0-8264-1049-8. Retrieved 14

April 2011. "A brief glimpse of the

dances appears at the very end of the

motion picture about Gurdjieff,Meetings with Remarkable Men,

produced and directed in 1978 by

Peter Brook, with a screenplay by

Peter Brook and Jeanne de Salzmann"

90.


32 of 34 2014-05-05 22



^ nimbus:the creation story according

to mr. g. 1dhhb, inc.-doneve designs.

1978. p. 182. ISBN 0-89556-008-9.

91.

^ Roger Friedland. "Review of the

Fellowship" (http://www.amazon.com

/review/R2WJUXQ31FOMQX/). Amazon.com. Retrieved 2014-03-02.

92.

^ "Amazon.fr" (http://www.amazon.fr

/dp/2226081968). Amazon.fr.

2009-09-09. Retrieved 2014-03-02.

93.

External links

International Association of Gurdjieff Foundations (http://www.institut-

gurdjieff.com/iagf/)

Gurdjieff entry in Dictionary of Gnosis and Western Esotericism

(http://www.gurdjieff.org.uk/GurdjieffBrill.htm)

Gurdjieff Movements studies (http://www.gurdjieff-movements.org)

G. I. Gurdjieff and His School (http://www.bmrc.berkeley.edu/people

/misc/School.html) by Jacob Needleman, Professor of Philosophy, San

Francisco State University

Gurdjieff Reading Guide compiled by J. Walter Driscoll (http://www.Gurdjieff-

Bibliography.com/). Fifty-two articles which provide an independent survey of

the literature by or about George Ivanovitch Gurdjieff and offer a wide range

of informed opinion (admiring, critical, and contradictory) about him, his

activities, writings, philosophy, and influence.

Gurdjieff International Review (http://www.gurdjieff.org) Informed essays

and commentary on the history, writings, and teachings of George Ivanovitch

Gurdjieff.

Writings on Gurdjieff's teachings in the Elizabeth Jenks Clark Collection of

Margaret Anderson Papers (http://hdl.handle.net/10079

/fa/beinecke.andersonm) at Yale University Beinecke Rare Book and

Manuscript Library

Gurdjieff Work Definition by Wilhem Nyland (http://www.archive.org/details

/GurdjieffWorkDefinition) Gurdjieff Work Definition by Wilhem Nyland

The first published account in English about Gurdjieff

(http://www.gurdjieff.org/roberts2.htm), from In Denikin’s Russia and the

Caucasus, 1919–1920, by C. E. Bechhofer [Roberts] (W. Collins Sons, 1921).


33 of 34 2014-05-05 22



talks with gurdjieff (http://gigurdjieff.blogspot.com)

Gurdjieff: articles and links (http://www.kheper.net/topics/Gurdjieff/)

The Shadows of Ideas: A Distant Glimpse of Gurdjieff by John Shirley

(http://www.darkecho.com/JohnShirley/jsgurd.html)

Gurdjieff's methods (http://ggurdjieff.com) - contemporary FoFer

practitioners of the Fourth Way discuss Gurdjieff's methods

Retrieved from "http://en.wikipedia.org/w/index.php?title=George_Gurdjieff&oldid=606271143"Categories: 1866 births 1949 deaths People from Gyumri

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George Gurdjieff