From: Ardue University
Aim can be formulated only if one already knows something about one's position. If a man does not realise his position, all his aims will be imaginary.
So I advise you to think about your aim: what you thought about it before you met this system and how you would describe what you now want and must try to get.
It is useless to describe an aim which you know you cannot attain. But if you have an aim that you can hope to attain, your work will be conscious, serious.
From: On the Fourth Way
In many great teachings, in one form or another, the idea of three worlds is presented. These three "worlds" may be called the body, the soul, and the spirit. The term "body" in this case includes what we normally think of as our body, but also our emotions and thoughts — to the extent that they are driven by sensory inputs. It is who and what we are, as we are. It is a miracle, but we have much greater possibilities, and these are our "soul" and our "spirit".
Practically everything that we do, we do with the body, and with that we are more or less familiar.
But we are not familiar with the soul, and we are not familiar with the spirit.
What we lack is our connection to the infinite, our connection to spirit, and that connection is the soul.
Gurdjieff's ideas suggest that we do not possess the conscious intelligence we usually imagine ourselves to have
The false assumptions we have about ourselves and our powers are a result of social and educational conditioning (and perhaps even cosmic influences).
This reality has resulted in an inner fragmentation and disconnect from who and what we really are and thus, our purpose in life.
From: On the Fourth Way
While the ways of the East are not closed to Westerners, and the ways of the West are not closed to Easterners, there is much more difficulty than may be commonly realized in adopting another way.
As has been pointed out, for example, a Westerner studying an Eastern teaching like Buddhism often comes across the idea of "nothingness" as a desired state. This, of course, is ridiculous East and West. This word, so dutifully translated, really means "no-thing-ness". More properly translated with a Western term such as "unity". Also, the idea in the East of, as it is translated "detachment", is better approached fresh, and is the fourth way's action of "separation", or "non-identification".
|Debt of Existence|
From: JG Bennett website – by Ben Hitchner
My experiences with wonderful Teachers, John Bennett and Joseph Rael, Beautiful Painted Arrow contributed to the derivatives of this paper.
Kali Yuga from the Hindu knowledge of cosmic cycles has this a dark time of reduced spirituality and progressive materialization.
Civilization especially in the West has rendered an enlightened view of materialism but left obscured the spiritualization of existence.
Revealing information and teachings have now come forth in the crisis of the ending of the Kali Yuga long-term cycle.
From: JG Bennett website – by George Bennett
I propose to talk this morning about conscious labor and intentional suffering – being-Partkdolg-duty. The phrase, in either form, recurs throughout Beelzebub’s Tales, and it is a key concept in Gurdjieff’s presentation. But I believe it has to be much more than an idea for us. Gurdjieff, through his alter-ego Beelzebub, makes two things crystal clear. The first is that being-Partkdolg-duty is an obligation for all three-brained beings and second, that our planet is in dire straits precisely because we are not actualizing it. If that is the case, and if we take Beelzebub at all seriously, we need to understand what is meant by conscious labor and intentional suffering in theory, and how we are to actualize it in practice.
From: JG Bennett website – by Jan Jarvis, 2010-10-29
After a six-week Intensive in the Gurdieff/JG Bennett Work and a period of reflection, I see that this Work has a further and necessary step to take in order to remain valuable and to fulfill its purpose in the world. The Work, as with every teaching where the initial teacher has died, must keep evolving (as did Gurdjieff himself) in order to remain responsive to the changing needs of the world. This utility is the key to the parable of the ‘Sower and the Seed’. Man has a necessary role to play, that both of sower and ground, stony or otherwise. The ability and necessity to read what is called for in the moment, to know what form of growth is required is the part and parcel with the parable. Good farmers maintain the land. We have all seen what happens when people either become fixated on the past, when Gurdjieff was alive and perpetuate the form without the shock of change that Gurdjieff was constantly introducing. Conversely, some pursue, without knowledge of what is required in the moment, whatever appears new and glittery or just adulation of the latest guru come to town. We all recognize why these forms are repeated; they provide energy and the illusion of progress, when, in truth, such behavior does nothing to serve the future. There is a need to reflect seriously on the intent of the Work, what it is for, not just in light of our personal desires for a “Kesdjan” body but what those in the Work should instinctively need to do for the planetary good.