The Reality of Being: The Fourth Way of Gurdjieff by Jeanne De Salzmann

By Jeanne De Salzmann

According to notebooks saved by means of G.I. Gurdjieff's closest follower, this booklet bargains new perception on his religious teachings—a manner of gnosis or "knowledge of being" handed on from distant antiquity. it's a whole and uniquely authoritative consultant to the nice teacher's rules and to his tools for freeing ourselves from the nation of "waking sleep" within which so much people reside our lives.

Gurdjieff revered conventional spiritual practices, which he considered as falling into 3 basic different types or "ways": the best way of the Fakir, with regards to mastery of the actual physique; the best way of the Monk, in keeping with religion and feeling; and how of the Yogi, which specializes in improvement of the brain. He offered his educating as a Fourth method that built-in those 3 features right into a unmarried direction of self-knowledge. growth within the Fourth means comes via unsleeping attempt towards a top quality of considering and feeling that brings a brand new means to work out in actual fact and to like.

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It is one complete act, an experience that can take place only if there is no separation between what sees and what is seen, no point from which the observation is made. Then there is a feeling of a special kind, a wish to know. It is an affection that embraces everything that I see and is indifferent to The Need to Know 25 nothing. I need to see. When I begin to see, I begin to love what I see. No longer separate, I am in contact with it, intensely, completely. I know, and this knowing is the result of this new condition.

So long as the impulse comes from the possessiveness at the core of my personality, it will not bring the freedom necessary for a perception that is direct. When I see this . . I have the impression of being a little freer. . But I wish to keep this freedom, and the way I wish comes again from possessiveness. It is like fi nding freedom from the influence only to fall back under it again, as though following a movement inward toward the more real and then a movement outward away from the real.

They just produce associations at the surface, which leave no memory and change nothing, transform nothing. Gurdjieff spoke of impressions as food, but we do not understand what it means to feed ourselves or its significance for our being. I am poor in the material of impressions of myself. What I have is so little, it has no weight. If I really want to know something, to be sure of something, I first need to be “impressed” by the knowledge. I need this new knowledge. I must be “impressed” by it so strongly that I will at this moment know it with all of myself, my whole being, not merely think it with my head.

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