Monsieur Gurdjieff Povel Louis
CHAPTER SEVEN Dr. Young tells. First exercises. Overcoming difficulties. Construction of a classroom. Physical labor and physical fatigue. An example of an intellectual exercise. victims of hypnosis. Gurdjieff and the car. Gurdjieff and medicine. Isn't Gurdjieff the devil? Path to power. Dr. Young
CHAPTER SEVEN
Dr Yang says. First exercises. Overcoming difficulties. Construction of a classroom. Physical labor and physical fatigue. An example of an intellectual exercise. victims of hypnosis. Gurdjieff and the car. Gurdjieff and medicine. Isn't Gurdjieff the devil? Path to power. Dr. Yang returns to "mechanical existence".
DURING his London lectures, Ouspensky spoke of a remarkable person named Gurdjieff who had created something like his own system of dance. Ouspensky knew him from Moscow, then he met him in Constantinople, after the revolution. According to Ouspensky, Gurdjieff traveled a lot in the East: he visited Turkestan, Mongolia, Tibet, India, having studied these areas to perfection. He was especially interested in the life of Eastern monks. He knew many of the physical exercises and religious dances practiced by the monks. Having deeply explored the impact of such movements on the human psyche, Gurdjieff was going to put his knowledge into practice by creating a school where both monastic training and the very teaching to which Ouspensky devoted his lectures would be taught. The latter assured that Gurdjieff, currently living in Dresden, had already managed to prepare a group of instructors capable of teaching both the theory and practice of Gurdjieff's teaching. Ouspensky assured that in Gurdjieff's entourage there were many outstanding artists, doctors, philosophers, mainly from the Russian emigration.
Gurdjieff himself visited London, if I am not mistaken, twice. It was felt that this is a controversial personality, but on the whole he made a favorable impression, although some, especially timid ones, were horrified by his clean-shaven head, that alone was enough. At first, it was planned to organize an "Institute" in London, which proved to be unfeasible due to difficulties with visas. The Dalcroze Institute in Paris helped by providing its premises for classes on Rue Vaugirard, although only temporarily, during the summer holidays. It was then, more precisely in August 1922, that a large group of Englishmen, including myself, joined Gurdjieff.
And so the classes began. I have never seen such strange exercises. But they could not seem otherwise, because their main goal is to break inertia, to destroy bodily habits. And besides, we indulged in them, perhaps even with excessive ardor, and therefore expended an excessive amount of strength and energy. To understand the essence of these exercises, it is enough to recall one game that we all probably had to play in childhood. Remember: you had to contrive with one hand, in a circular motion, stroke your stomach and at the same time lightly pat the top of your head with the other. For many, this is an almost impossible task: the movements are uncertain, strokes are constantly confused with patting, and in the end they become completely chaotic. To learn how to produce such different movements at the same time, an extraordinary will is required. Our tasks were of this kind, and some of them were also not two movements, but four, each in its own rhythm. Any of them required exceptional effort, they could not be sustained for a long time, which proved how inert our body is. So, overcoming this inertia is the most important condition for "awakening".
While the classes were taking place in Paris, another of our business, the most important after the exercises, was the manufacture of costumes for public shows: when the "Institute" was created, we were going to perform exercises and dances. Gurdjieff turned out to be an excellent cutter. He cut the fabric, and the student had to paint and sew it by hand. But that's not all, metal jewelry, fasteners, sashes and other various props were carefully made. For example, ballet shoes or Russian boots. In short, many skills were required from the students. And you can't learn. And I had to not only acquire the necessary skill, but, to be honest, to overcome my own laziness, and even aversion to this occupation. After all, mastering the “craft” here was not the goal, but the reason. The main thing, as in the exercises, is the struggle with oneself. It was to this hard work that we devoted thirteen to fourteen hours a day. Our only task was to overcome difficulties, to make efforts. We had a quick breakfast, but the dinners were plentiful. I believe you would believe that this kind of collaboration with people speaking a wide variety of languages created an exceptional need for such things as "return to oneself", "non-identification", "indifference".
Companions aroused in me a contradictory feeling. Contrary to Ouspensky's assertion, they did not discover knowledge in psychology and philosophy. Well, I consoled myself with the fact that while they are all machines, that's why they do everything “automatically”. What difference does it make whether a car is more perfect or less? And yet, until the end, I never got rid of doubts. They simply could not help but arise when I happened to listen to the incessant chatter of other ladies who were talking among themselves too “machine” conversations. But especially closely I got accustomed to doctors. There were two of them. One of them looked like a smug goat. And I could not believe in any way that this person was able to "awaken", reach the highest spiritual states. The second, of enormous stature, with a penetrating gaze and Mongolian features, gave the impression of genius. Subsequently, I had to be convinced both of his insight and of his genius. In addition to them, the group consisted of Russians, Armenians, Poles, Georgians, there was even one Syrian. Also one Russian baron with his wife and someone who called himself an officer of the royal guard. Now he has become a Parisian chauffeur and has succeeded a lot in his new career. I repeat that I have a conflicting opinion about my associates, as well as about my work. However, I constantly told myself: the choice is made, my place is here.
Finally, Gurdjieff founded the "Institute" and acquired a suitable building for a castle in the vicinity of Fontainebleau with a huge park and almost a hundred hectares of forest, called the "Abbey of the Lower Lodges." It used to belong to Mme. Laborie, widow of M. Laborie, lawyer for Dreyfus. Although no one has lived in the castle since the beginning of the war, furniture has been preserved everywhere, with the exception of services. The park is wild. Four brave Russians and two Englishmen, including myself, went there early to prepare everything for the arrival of the others. Ms. Uspenskaya, who took over the duties of a cook, also went with us. We had to clean up this haunted castle, give at least a little more decent look to its ruins. We cleared the avenues full of weeds, washed the huge frames of the main greenhouse, which was to become a workshop. We tried our best. At last the main group arrived, accompanied by a crowd of converts: all English. With one of them, Mr. Oredge, the late publisher of New Age magazine, I had to share a bedroom. She was placed in the services, where students were determined who intended to stay in the castle. The best bedrooms, intended for guests of honor, were in the part of the castle called "Ritz", of course, by those who did not belong to their number.
Gurdjieff immediately developed a stormy activity. The sturdy stone house was immediately turned into a Russian bath, for which the floor had to be deepened ten feet and made watertight. An old cistern served as a water tank. Once and an excellent washroom is ready. With the active participation of Gurdjieff himself, who almost single-handedly laid out the floor with slabs. But this, if I may say so, is a side dish. The main dish is the construction of a room for classes. The area where the medium-sized airfield was located had to be leveled using only picks and shovels. Hell of a job. Then they put the collapsed frame of the former hangar on the priest. Fortunately, there were no accidents. We sheathed the steps outside and inside, filled the empty space between them with dry leaves, and then covered them with the same substance from which the ancient Jews made bricks: they mixed clay with finely chopped straw. All that was left was to kindle the stoves, the walls immediately dried up and hardened. The roof was covered with tarred felt, nailed with wooden slats. Half of the lower part of the building was occupied by windows. Once the glasses were in place, we decorated them with a variety of patterns and designs, which created an amazing lighting effect. The earthen floor was rammed with rollers. And when it dried up from the heat of the stoves, it was covered with mats and luxurious carpets were already unrolled on them. The walls were upholstered with oriental fabrics. They built a stage, in fact, an ordinary stage. Leather armchairs with cushions on the seats were arranged in two rows along the walls. The first row is for students, the second for guests. Between them is a low barrier, something like a magic circle, and a narrow passage.
I describe this structure in such detail so that you can imagine how hard we had to work, and what kind of work it was. The simplest materials were used, which means that we constantly had to invent something. Everyone required exceptional ingenuity, and sometimes no less patience, since most of the works were unbearably viscous.
But even while the construction was going on, we did not interrupt classes. After working hard from sunrise to sunset, we gathered in the sitting room of the castle and did the exercises, finishing them, as a rule, after midnight. It happened that after classes Gurdjieff again sent us to construction work and we worked until two or three in the morning by the light of searchlights attached to the beams. We never knew in advance when we would be allowed to sleep. Everything was so arranged, or rather, so upset, to constantly break the habit. We had new responsibilities. Gurdjieff got cows, goats, sheep, poultry, a mule. But as soon as the one who looked after the living creatures got involved and began to receive joy from his occupation, he was immediately given another task. Just like that, and not a moment's rest.
Of course, all this perfectly developed adaptability and strengthened the will. It happened that we were allowed to sleep only three or four hours a week, and it happened that even one. After a whole day of digging, loosening, rolling a wheelbarrow, sawing or chopping trees, often in the morning the hands were so stiff that you couldn’t lift a finger. You try to clench your fist, and it straightens itself with a dry crack. While meditating during the night classes, we simply fell asleep. One day, our constant lack of sleep almost led to a great misfortune. One night, a very diligent Russian, determined to “wake up,” was busy bolting beams together. He himself sat at the intersection of the horizontal and vertical beams, about twenty feet above the ground. Suddenly I see that he managed to fall asleep there! It is good that Gurdjieff managed to fly up the stairs and support him. Otherwise, one wrong move and it could crash.
Among the intellectual exercises that we did in the evening classes were the so-called "examples." This type of "equality" was given:
2x1=6; 2x2=12; 2x3=22; 2x4 = 40; 2x5=74
It was proposed to find a regularity with the help of which the desired results were obtained. In this case, 4 should be added to the first product, 8 to the second, 16 to the third, and so on.
Or, for example, it was necessary to instantly understand the message transmitted in Morse code. It was played on the pianoforte. As a result, we all learned Morse code superbly. Or else: a chain of twenty words was read, after which it was necessary to repeat them in the same order. The two Russians had trained so well that they could repeat fifty words without changing the order. Each of these exercises had no independent value, but all together they developed attention and the ability to concentrate.
FROM MY previous description of the "Institute" one can only get an approximate and incomplete idea of it, since I have not yet told about its main character Gurdjieff. Although the events did not develop at all as I expected (already the hall for classes was somehow strange, alien, or something), nevertheless, in the first six months, I tried to suppress, moderate the feeling of protest that was ripening in me and not be surprised at anything . Here are the considerations I was guided by: firstly, I considered such a protest a “mechanical” reaction to classes, therefore it was worthless. Well, then, perhaps, I waited until the bowl of my patience overflowed, then the outbreak would happen by itself. Yes, and it was fascinating to constantly change activities, always unexpectedly, blindly obeying the order of Gurdjieff. True, I could not fully understand the reasons for our readiness to obey him, and this worried me. It seemed to me that sometimes a kind of hypnosis was applied to me, as to others, which, apparently, was why I was able to cope with my critical mood so easily. The effect of hypnosis on my brethren was not evident. Why, Gurdjieff himself was the brightest personality of a man so unique I have never met before. Of course, he possessed a wide variety of skills. Yes, a truly wonderful person. For me, as a psychologist, meeting him was an outstanding event in my life. And I firmly decided to solve the riddle of this man.
The day came and in me, however, opposition to his influence arose. This is where all my previous observations came in handy. And many of them testified that each of the initiates was hypnotized to a greater or lesser extent.
Once Gurdjieff was going to buy a car. For many it was a shock. They had an unconscious fear of the invasion of everyday life in that special, unusual world that they had just found. In addition, they guessed that Gurdjieff did not know how to drive a car, which was confirmed. So he needs to learn. And to study, like everyone else, is unworthy of Gurdjieff. Some insiders, including a few educated Englishwomen, were convinced that he should drive the car, so to speak, on a whim. Gurdjieff simply had no right to shake their naive faith in his superhuman, mystical abilities. As soon as the plaintive grinding of gears was heard, they stubbornly insisted that this teacher was testing the faith and devotion of skeptics like me. Who can refute this sophism, shake their naive faith? But it was with inner satisfaction and even a certain sense of superiority that I was convinced that Gurdjieff rejoiced at the machine, like a child at a new toy. By the way, in the very first days he almost broke it, well, just like a child. But, in essence, his frank joy could not but arouse sympathy. I remember how happy I was when I first became the owner of a motorcycle. But at the same time, I could only be amazed at what power a person can achieve by acquiring the magical attributes of the “Almighty Father” or projecting his, in Jung's terminology, magical archetype onto those around him. As a result of such a transfer, people lose their ability to criticize, because they themselves unconsciously seek to replace the teacher with a father. Guru, as teachers are called in India, is always right. He is infallible. Every act of the magician has a secret meaning hidden from everyone. Everything is just about Gurdjieff.
Here is one example: the parents of an imbecile child have got it into their heads that Gurdjieff can help their son, They come from England, and after a few days the child has diarrhea, which, of course, is associated with a change in nutrition. It seemed to be a matter of life. However, to my surprise, these seemingly sensible people say that Gurdjieff just started treatment. That is, with the help of some of his mystical abilities caused diarrhea. It is impossible to dissuade in such cases. I myself would not succumb to this kind of sophistry.
And then my friends from the "Institute" soon began to pester me with sophisms of a different kind. Day and night they convinced me that spiritual pride had taken possession of me and I supposedly did not understand this, because I had never truly, that is, fully, “worked”, etc. I already felt that my departure not far away.
However, the mystery of the person who gave birth to this kind of reverence continued to torment me. And, finally, I came to the conclusion that the power and mystery of Gurdjieff come from the fact that he pursues his own secret goal with amazing persistence. I had no idea what this goal might be, but I came to the undeniable conclusion that it had nothing to do with the proclaimed one. And also with my own help people. I felt that all this was started for the sake of personal interests. At least in regard to Gurdjieff I was not mistaken. Having come to this conclusion, I, first of all, shared my guess with the numerous stray birds who flew into the Institute for a minute. Only one person, a writer, a very remarkable person, listened to me seriously. A correspondence began between us. I did not leave copies of my letters, but from excerpts from his answers one can get an idea of the main conclusions that I came to.
“During the time after we parted, I managed to comprehend my many impressions. Now I am completely convinced that all this is not a bluff. That is, that Gurdjieff really possesses some kind of knowledge, which he is ready to pass on to two or three of his students, whom he considers worthy.
“In other words, Gurdjieff knows one of the ways of spiritual development. Just a question: which one? There are two paths: the path to God and the path to Power (what Hindus call Siddhis). So, in my opinion, and so do my friends with whom I discussed this issue, here we are talking about the second way. All the methods and attitudes of the master, rough treatment, neglect of love, mercy, compassion, etc., push on the dark, diabolical path taught in some Mongolian monasteries. Gurdjieff was certainly initiated in one of them. When one who has chosen the path of Power (Siddhi) reaches the goal (if he does), it will turn out that his soul is forever closed to God. He will not be able to bring to the "wedding feast" the most important and essential love. You will understand me, because you told me the same thing many times. One of my acquaintances studied this subject deeply, although he never used his knowledge. He said that in many Mongolian schools psychological bullying, anger, rudeness, abuse (what we drank from Gurdjieff!) are deliberately planted. But, in addition, beating with a stick, a rope, a fist was practiced. I admit that this was useful, but it was not the Good that was gained, but the Power. The old woman Blavatsky, who studied wisdom just in Mongolia, was famous for outbursts of rage, loved to scold, etc. The path that such mentors pushed led, or at least was supposed to lead, to power over the entire planet. If you happen to read Ossendowski's book "And Beasts, and People, and Gods", pay attention to the last chapters, where the King of the World is described, they are very revealing. It is possible, of course, that my conclusions and guesses about the "Institute" and its director may turn out to be false. Perhaps both reason and intuition failed me, but both suggested the same conclusion to me, but what else to base on? The complete absence of love and mercy already in the teaching methodology speaks volumes. This path will not lead to God… One of my companions argued that such virtues as love and mercy are nothing without “power”. That is, if you do not have power, they are inactive, it is simply sentimental chatter. If a person really possesses the gift of love and mercy, then Gurdjieff's exercises will not deprive him of this gift. I am ready to believe that Gurdjieff is capable of teaching something, but I am convinced that he or his instructors will pass on their knowledge only to those who use it for the purposes pursued by Gurdjieff, that is, diabolical. But most students will never think of it before. Here is my point of view. I presented it to you with complete frankness, as we, remember, used to do in the past.
To another letter, my friend replied: “Your letter was extremely interesting for me. I read it, reread it, then thought about it for a long time. A very important letter for me. Now I finally understood what Gurdjieff and his "Institute" were. There you constantly come across marks of hooves and horns. With every day I spent there, my doubts grew stronger. Now I am completely convinced of their validity. But we cannot fully understand everything. Gurdjieff is secretive, and not without reason. Don't approach him. We will never know his motives. But I am sure that they are deeply selfish. He always promises more than he delivers. Those close to him are more likely to be afraid of him than love him, this is immediately evident. Do you know a Russian by the name of P., he recently visited the "Institute"? I don't know him personally, but I heard that he and a friend visited the "Institute" last month. I was told that he had to lock himself in his room every evening in order to laugh to his heart's content. But he also confirmed that the same general “intimidation” made a very painful impression on him, because fear is the main feeling experienced by the students. "They are all Gurdjieff's slaves," he concluded. As for K., I am more and more convinced that he remains at the "Institute" because he has already "converted." Or maybe from satiety, disgust for life. Too weak to fight everyday life alone, he hoped to find support, but in vain. This is also confirmed by his stubborn desire to find a "magical" explanation for the most insignificant act and statement of Gurdjieff. Let's return to more serious objections. I am quite convinced that a conscientious mentor would never have become addicted to all this hype, and would not have aroused in me such a persistent and constantly growing distrust. We doubt everything, but all these Gurdjieff fantasies, theatrical performances, signs of megalomania are very doubtful. And it's obvious to everyone."
From the book Big Mind - Big Heart author Genpo Merzel DennisIntroduction (Hal Stone, PhD, and Sidra Stone, PhD) This book is about a remarkable man's journey. Genpo Roshi was born and raised in the West, but his own spiritual nature, which manifested itself early in life, could not be ignored.
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From the book No Fuss [How to stop rushing and start living] author Honore KarlCHAPTER ONE Postcard by Jean Paulan about cheating. The last six weeks of the true Gurdjieff in Essentuki. A revolution breaks out in Russia. Gurdjieff changes dramatically. Break with Uspensky. Gurdjieff is preparing for the big game in the West. It takes five years to get to
From the book Overcoming. Learn to control yourself so you can live the way you want. by Hasson Gill From the author's bookCHAPTER NINE "Having passed half of earthly life ..." Georgette Leblanc in Colette's assessment. Katherine Mansfield did not understand Gurdjieff very well. You should be in good health. Gurdjieff and the multiplication of obstacles. Fear of never finding yourself again. We need to plow like a field.
From the author's bookCHAPTER THIRTEEN Conversations with Oredge. Journey to Paris and the Vain Efforts of Dr. Manukhin. "We must become 'children of the sun'." The decision to embark on an adventure called Gurdjieff. In search of conscious love. In LONDON, as agreed, Katherine Mansfield is visiting
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From the author's bookCHAPTER THIRTEEN GEORGETTE LEBLANC Extracts from my diary. Gurdjieff at home, in Paris. My seizures. What he did for me. My body contemplates a miracle. Gurdjieff drops his mask for a moment. Gurdjieff plays the organ. New Year's Eve at Gurdjieff's. Responsible are coming
From the author's bookChapter XXIII. I.'s conversation with Bronsky and Igoro. Instructing them to work in the oasis of Dartan. An unexpected meeting with Lady Berdran. Doctor. Ariadne, her son and her tragedy. The second conversation I. with Andreeva and Oldenkott about their mission in the world. Last gathering and departure to the oasis of blacks. First
In the early 20th century, the mysticism movement aimed to bridge the gap between Western and Eastern philosophies with theosophy, esotericism, and a growing interest in the occult. This spiritual time inspired George Gurdjieff to create the Fourth Way - the practice of sets of exercises for the harmonious development of a person. All these tools can be used in everyday life to get rid of the state of hypnotic sleep.
Careful spiritual practices often focus on either detachment from the physical or strict mastery of it. George Gurdjieff did not consider such practical methods of accepting one's higher self, believing that enlightenment could be achieved without asceticism.
Born in 1866 in Alexandropol, Armenia, Gurdjieff was inspired by the theosophical movement and decided to travel to Central Asia and the Middle East in search of esoteric spiritual leaders and seekers of truth. Upon his return, he wrote a series of books that would become the foundation of his spiritual practice, The Fourth Way. The second book in the series, Encounters with Remarkable People, detailed the encounters with spiritual leaders on his journey, who were rather fictitious characters symbolizing the three previous "paths".
The paths of the fakir, the monk, the yogi and the fourth path
During his travels, he was inspired by the spiritual paths of the fakir, the monk, and the yogi, although he believed that their methods were an order of magnitude less successful than the more practical methods of their practices, lost in antiquity. At the same time, he believed that the consequences of modern technology and modern society make everyone fall into a hypnotic sleep.
The fakir, who lives solely on alms, gives his life dominion over the physical body, demanding endurance and pain, the monk focuses on the emotions through faith, religious zeal and sacrifice, while the yogi gives his life to the mind, developing his inner being at the cost of neglecting his body and emotions. Gurdjieff considered these three methods to be overly extreme paths to enlightenment and that there should be a more alternative fourth path that could be followed without sacrificing some aspect of life.
Gurdjieff noticed that most paths to enlightenment require some degree of asceticism, but he did not want to accept asceticism as the only way, and his life became evidence of this, although sometimes paradoxical.
Despite his commitment to spiritual development, he was known to be a bit of a hedonist, fond of Armagnac and opium. His philosophy was strict, despite its rejection of religious rigidity. He professed an ethereal worldview based on pragmatism and human desires. But this seems to be only a small part of the Fourth Path, a midway point in an ongoing quest that always questions any path based on reality but tries to connect with the otherworldly.
Features of the concept of human development in Gurdjieff
So what is Gurdjieff's method for reconciling humanity with spirituality? All of this refers to the exercises of the Fourth Way, known as "Work." Essentially, it is a method of constant objective introspection to erase the social constructs and attributes that have infiltrated the individual. Gurdjieff gave two basic exercises in addition to some fundamental laws and concepts.
Introspection
- Through a daily ritual of self-observation, one should strive to observe one's own behaviors and habits, especially those that are negatively perceived by others, but do so without judgment or analysis.
- This internal observation is carried out simultaneously with awareness of the external environment of your stay.
- Self-observation should be taken without criticism and should be regarded as follows: you are not who you think you are.
- What you are seeing is a façade of false personality, a product of modern society.
Self-remembering
- Self-remembering is a slightly abstract concept of remembering oneself in the past, and not just remembering the past.
- Much of our past is lost due to our inefficient memory. We can feel something absolute and swear that we will never forget it, but after a few years it fades from memory. If a person actively and regularly engages in self-remembering, he can make wise discoveries.
- Self-remembering leads to a state of wise mind, free from all negativity.
Before self-remembering one should know self-observation.
These processes of self-observation and self-remembering are designed to destroy the many selves or fragmentation of the psyche through personal desires that separate us from others. Gurdjieff said that we have two parts: essence and personality. Our essence is a natural part with which we are born, and personality is everything that has been artificially transferred from society. Our essence also consists of three centers: intellectual, emotional and physical, and we should "work" to achieve higher intellectual and higher emotional development.
There are two conceptual teachings of Gurdjieff that sum up his Fourth Way philosophy: the Law of Three and the Law of Seven. The Law of Seven, also known as the Law of Octaves, is a fundamental cosmic law that states that nothing in nature moves in a straight line all the time, everything eventually deflects. This all-encompassing law hints at his belief in an intrinsic connection between music and nature, the idea that more energy is required between certain musical intervals to maintain the original purpose. This also applies to the unpredictability of human nature, its goals and attempts, which also require additional energy to continue on their original course.
The Law of Three is another fundamental cosmic law that states that every phenomenon has three components: active, passive and neutral. It can be seen as a law of transformation that always requires affirmation, negation and reconciliation. This triad of action creates an ascending or descending octave and symbolizes every structure and action in the universe and man.
These laws are depicted in Gurdjieff's most recognizable Fourth Way symbol, the enneagram, a 9-pointed figure in a circle.
This link between music and philosophy was repeated throughout Gurdjieff's philosophy as he became known as a musician. He spoke of music as some kind of objective force that could be felt in the same way that a snake reacts to the music of a snake charmer.
Gurdjieff's ideas did not become widely popular in the New Age and self-help realm, although they are often classified there. The fourth way is a concept that is not addressed to the masses. Honest self-observation can be painful and anxiety-inducing for those who are not ready for it. Removing your personality mask and counteracting negative personality traits takes hard work and can leave you feeling lost or confused.
That is why it is necessary not only to resist the urge to judge what you see, but also to simply see things as they are. Eventually, this spiritual practice will give you wisdom and redemption, perhaps even lead to a higher state of consciousness.
Video recordings about the life and path of G. Gurdjieff, his followers, practical aspects of the Fourth Way, heritage - the Institute of Harmonic Development.
Books and publications
- Eight meetings in Paris
- Anything and Everything Stories
- Anything and everything. Beelzebub's stories to his grandson (original version)
- Views from the real world
- Questions and answers
- Meeting wonderful people
- Life is only real when I am
- Last hour of life
- Man is a complex being."
You can download the books of George Gurdjieff for free by clicking on the link
Gurdjieff - De Hartmann Piano Music
George Gurdjieff on the spiritual development of man
Wilhelm Reich is a famous scientist who discovered many new ways to influence the human body with the help of orgone energy vibrations. On his main inventions, such as the Reich Camera, or the Reich exercise complex, one should dwell in more detail. After all, it is in them that you can see the brilliance of his impressive thought.
In the article:
Who is Wilhelm Reich
I am well aware that humanity has been aware of the existence of a universal life energy for many centuries. However, for the natural sciences, the main task is to learn how to use this energy. This is the main difference between my work and all previous knowledge.
This is a quote from Wilhelm Reich, which very accurately describes his worldview, as well as what he did all his life. It was because of this that the world community treated him like a mad scientist, and many do not know about him even now. This is a common dilemma of humanity, which oppresses or even rots people who work for its good. And no one can say for sure what is the reason for this attitude. Perhaps because most people are conservatives. They prefer to stay in the old position. After all, everything new carries an unpleasant feeling when you need to adapt. What was the main idea of this great figure?
Wilhelm Reich
Reich was a highly renowned psychologist and inventor in the first half of the twentieth century. It was his calculations that formed the basis of radiosondes. Also in the scope of his development included a device that could affect the weather. But Wilhelm Reich's main invention was the orgone energy accumulator. Or life energy, to use a different terminology. With the help of such a drive, he could cure many diseases. Some sources even talk about the treatment of cancer. Reich battery contributes to the improvement of the physical condition, acting directly on the living tissues of the body. How did the great scientist come to such an invention?
There is plenty of evidence that Reich often thought about what drives our bodies. Not about thoughts, but about those energies that control muscles, bones, organs. It is scientifically proven that each of our organs vibrates at a different frequency.. Similar studies were conducted by our compatriot. This fact has been studied more than once, and some scientists are even developing weapons that will affect just such vibrations. But their secret still remains unsolved. Reich claimed that she is an indirect sign of such vital energy. And once it is, then it can be influenced. It can be accumulated, redirected to where you need it.
In addition to creating technical devices, as a student of Freud, Reich devoted a lot of time to the study of various other aspects of human life. He also paid special attention and was interested in theory. The scientist also developed useful physiotherapy exercises.
Reich chamber - what is it
The Reich chamber is the result of many hours of research into vital energy by scientists. It has a positive effect on health, harmonizing internal vibrations and relieving a person not of symptoms, but of the original causes of most diseases of internal organs. Initially, it was a heavy, bulky machine. But over time, when science developed, ways were found to greatly facilitate the design. And, in the end, anyone can make a Reich camera with their own hands. But what is the principle of its work? Before starting work with such a device, it is better to know what are its points of influence on our lives.
Each disease, according to Reich's theory, is a sign that failures have occurred in the vibration of a certain organ. Strong or weak, but the fact remains - once an imbalance has appeared, it must be returned to a stable state. Return to rest. The Reich camera does just that. It is designed in such a way that, by collecting the vibration energy of the organs, it begins to redistribute it evenly.
This unit smooths out problems in balance, restores it, and this ensures recovery. Its healing properties are confirmed by many observations and clinical studies. But how is it that this device has been forgotten by broad science, while more expensive and less efficient devices are not? Why are they alive, while Reich's cell remains in oblivion? It's all about the reputation that was created around Reich during his lifetime. Who would seriously consider the inventions of a man with a reputation for being crazy? Moreover, Reich had many opponents who had a wide influence on the scientific community. Perhaps it was they who influenced the world community in such a way as to leave this device in the background and promote some of their theories. And it was all done for profit.
How to make a do-it-yourself Reich camera
So, now we should proceed to the question - how to make a Reich box with your own hands. It is difficult to find a person who would not like to have a device in their apartment that can help with any problem if it is related to health. And anyone can build it. You do not need complex devices and ingenious devices. Simplicity is the sister of talent.
To create such a machine with your own hands, you will need the following materials: wood, metal filings, organic fiber (such as wool or fur). From wood you need to assemble a wide, rectangular box, under the height of a person. Now take an organic fiber and mix it with metal filings. You can just pour a thick layer on top. Next, fix the resulting mixture on the walls, sewing everything with wooden sheets. And the camera is ready!
Vital or orgone energy will be formed inside the fiber, and the metal will begin to work as a resonator. Thus, the machine is able to increase such a pulsation inside the human body. Reich advised spending in the car every day for 15-30 minutes, even if you are not sick. This is a very powerful prevention that can not only improve immunity, but also increase efficiency.
The Reich sponge consists of five stages. The first stage lasts from 5 to 10 minutes (depending on your physical condition). Take a supine position, but on your back, and then touch your heels with your fists, lifting your heels. And in a place with them - the pelvis and stomach. Pull your pelvis as high as you can. A good position comes when the pubis becomes the highest point. Try not just to hold the position, but constantly reach higher. After all, if you keep one position, you will soon begin to sink down.
The second stage also lasts from 5 to 10 minutes. Lower your heels, but keep lifting your pelvis up. The third stage lasts from 10 to 20 minutes. Now you need to start pulsing. Imagine that there is a rubber ball under the pelvis that pushes you up. Make progressive movements up and down. The fourth stage also takes from 5 to 10 minutes. You need to gather all your concentration into a fist, and begin to imagine white light. It should light up in the groin, and its rays should spread around. Lower your pelvis to the floor and in this position, begin to bring and spread your knees. The fifth stage is the final one, it lasts only 5 minutes. Just lie in a comfortable position until complete relaxation occurs.
Summarizing all of the above, we can conclude that Reich is a great and undeservedly forgotten scientist of the twentieth century, who dealt with the subtle problems of the human body. He developed a whole system, starting from the mechanisms, and ending with all kinds of exercises. It serves to fine-tune the vibrations of our body.
For those who understand the value of breathwork in motion
video
One of the amazing aspects of Gurdjieff's teaching work was what is now called the Sacred Dances or Movements. Sometimes Gurdjieff called himself nothing more than a teacher of temple dances and refused any other status. Of course, no one took it seriously, but for many it was the most attractive part of the training.
Of course, Gurdjieff's unique merit was that he was able to introduce the West to temple dances and sacred rhythms.
According to Gurdjieff, in ancient times, Movements occupied an important place in the art of the Asian peoples. They were also used in Africa and the Far East in Sacred Gymnastics, Sacred Dances and religious ceremonies. Seekers of truth, whose group included archaeologists, and specialists in Eastern religions have established that this sacred gymnastics has been preserved in certain parts of Central Asia, in particular, in the territory from Tashkent to Chinese Turkestan.
Even at the beginning of our century, sacred dances were widely used in temples and monasteries, it is possible that a significant part of them have survived to this day.
People who practice sacred gymnastics have always known its meaning. In some monasteries and brotherhoods, traditions were preserved for a long time, carefully hidden from ordinary travelers. Other dances can be seen without any particular obstruction. Some of them are well known, such as the Mevleviyya and Rufaiya dervishes, whose weekly ceremonies are open to visitors, including Europeans. Others, for example, the dances of the Helvetiya dervishes, that is, "solitary", are shown only to those who are recognized as truly seeking. Moreover, the most important, Central Asian sacred dances are not associated with any particular religion. They have been practiced for many thousands of years, and the monasteries in which they are preserved also possess knowledge from the distant past, passed down from generation to generation through the same sacred dances and rituals.
Sacred gymnastics exercises were used by Gurdjieff as a method of developing the moral qualities of students, as well as their will, patience, hearing, sight, touch, ability to concentrate thinking, etc.
The arbitrariness of our movements is illusory. Psychoanalysis and the study of psychomotor functions according to the Gurdjieff system show that any of our movement, voluntary or forced, is an unconscious transition from one automatic posture to another. Of all the possible poses, a person chooses exactly those that correspond to his personality, and it is easy to see that this repertoire is forced to be very narrow. As a result, all our postures are mechanical derivatives.
We do not realize how closely related to each other are our three functions: motor, emotional and mental. They depend on each other, condition each other and are in a state of constant interaction. Changes in the work of one of them are always combined with changes in the work of the others. The position of our body corresponds to our experiences and thoughts. A change in emotion inevitably gives rise to a corresponding change in thought process and posture. A change of thought releases a new flow of emotional energy, resulting in a natural change in posture. In order to change our way of thinking and the general direction of feelings, we must first change our postures and movements, but at the same time, without changing mental and emotional stereotypes, it is impossible to master new motor postures. You can't change one without changing the other.
With the help of correctly selected movements, combined in the correct sequence and with the correct understanding of their purpose, many defects, both physical and emotional, can be eliminated, as a result of which the student comes to a more balanced and natural state.
In addition, it is necessary to develop attention. This is achieved through gymnastic exercises, during which it is necessary to concentrate attention on various parts of the body and know what they are doing without looking at them and without thinking about it. More complex movements develop a certain degree of control over the state of consciousness, which is very difficult for the average untrained Westerner.
Gurdjieff claims that by working on movements, a person develops his own "I", that is, "will".
At a certain stage, he acquires the ability to feel completely independently of his own body and at the same time be its undivided master. It is possible to experience feelings, and even very subtle ones, according to various gestures and sequences of movements, while not identifying with them. All this is extremely important for the development of the will.
Of course, many see in these movements something similar to a performance. They are very beautiful and make a deep impression on the psyche of the audience. However, beauty in this case is secondary, and I think that Gurdjieff would agree with the saying of the Indian sage: “Beauty does not lead us to God; beauty leads us only to beauty.”
http://ezotera.ariom.ru/2010/05/16/gurdjieff.html
At the Advaita congress
Types of meditation walking
First and last: self-observation and non-identification
1. The effort to be aware: I have a body.
2. The effort to realize that the "I" descended from above and became a part of this organism (this animal) for the purpose of its development.
3. An attempt to realize the mechanistic nature of the organism:
a) his habitual reactions to recurring situations;
b) magnetic connection of centers.
4. Test the driver (intellect) so that he may learn his business.
5. Forming apparatus informs "I" about the behavior of the organism
6. Formulation of observations simultaneously with the process of observation itself.
7. Formulation of ideas.
8. Trying to understand ideas.
9. An attempt to establish relationships between ideas and understand these relationships.
10. An attempt to define concepts in accordance with established ideas.
11. An attempt to give explanations of life, people, etc. in terms of mechanism, types, motives, centers, etc.
12. Describe the experience; think about ideas.
13. Triangulate, which means having a threefold goal for every action.
14. Gather everything you know about a given object at the time of observing it.
15. Practice constructive vision:
a) imagine a major octave
b) try to understand the place of man in the universe
16. Correlate each object with its position on this scale. For example, cigarettes belong to the vegetable kingdom (mi) of the organic scale. Trees belong to the plant kingdom. Gold in watches refers to the metal (before). Man (si) and so on. The whole world of nature is presented between the earth (mi) and the planets (fa) of a large octave.
17. Try to realize the fact of the existence of 6 thousand million people.
18. Try to realize the fact of death.
19. Be aware of the weight of an opinion.
20. Apply the law of the octave to your own conduct. Try to understand when any impulse reaches "mi".
21. Peel the onion, which means pay attention to the various attitudes to life, separating the superficial ones, trying to get closer to the fundamental attitude.
22. Notice what is pleasant and unpleasant for you. Find your core desire.
23. Find the main feature.
24. Make selfless efforts.
25. Define your role.
26. Set yourself impossible tasks.
27. Go against your inclinations.
28. Take your inclinations beyond natural desires.
29. If a person forces you to walk one mile, walk twice as much with him.
30. Determine what you really need in any given situation. Consciously receive it or consciously oppose "I" to this desire. In any situation, don't identify with desire.
31. Practice intellectual gymnastics related to time, space and movement.
32. Look for specific illustrations and examples of ideas (from experience).
33. Try to consciously perform instructive, emotional and intellectual work at the same time.
34. Try to keep in mind that at any moment you are fulfilling one of the many possibilities.
35. Try to keep in mind that when you present these ideas to someone or a group of people, at that moment in the brain of each person, human cells give instructions to monkey cells.
36. Try to realize that man himself is the cosmos. That this organism is the planet or globe of the given Self. That this organism contains cells corresponding to the classes of nature.
37. Try to be aware of the processes taking place in the sub-centers: the emotional and motor sub-centers of the intellectual center, the intellectual and instinctive sub-centers of the emotional center, the intellectual and emotional sub-centers of the instinctive center.
38. Try to keep in mind and realize that we are constantly receiving influences from our entire universe.
39. Try to realize that this organism is really just a bubble. That in fact, the entire material or manifested universe is interconnected with the potential universe, like a shadow with a substance.
40. Give all five points the necessary work.
41. Trying to use the formative apparatus like a muscle, directly and independently of the murmuring voice (inner conversation).
42. An attempt to simultaneously repeat a memorized poem and a series of numbers, using a formative apparatus for reading poetry and a sound apparatus for counting.
43. Play a movie [about the events of your life].
44. Represent in detail the object with which ideas are associated.
45. Stick to the base, the third force, the neutral position in any and every situation. As they say, improvise.
46. Charm.
47. Try to practice mindful morality.
48. Try to think of reasonable things to do or say in a particular situation. Each event is a potentially complete cycle. But circumstances usually distort this, or at best reflect only curvature. In a given situation: (a) try to determine what is needed from a reasonable point of view to complete this process, (b) contribute what is needed.
translation by Galina Savchenko
