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Fourth Way

For other uses, see Fourth Way (disambiguation).

The Fourth Way is an approach to self-development developed by George Gurdjieff over years of travel in the East (c. 1890 – 1912). Students often refer to the Fourth Way as "The Work", "Work on oneself", or "The System". The exact origins of some of Gurdjieff's teachings are unknown, but various sources have been suggested.[1]

George Gurdjieff, developer of the Fourth Way practice

The term "Fourth Way" was further used by his student P. D. Ouspensky in his lectures and writings. After Ouspensky's death, his students published a book entitled The Fourth Way based on his lectures. According to this system, the three traditional schools, or ways, "are permanent forms which have survived throughout history mostly unchanged, and are based on religion. Where schools of Fakirs, Monks and Yogis exist, they are barely distinguishable from religious schools. The fourth way differs in that "it is not a permanent way. It has no specific forms or institutions and comes and goes controlled by some particular laws of its own."[2]

When this work is finished, that is to say, when the aim set before it has been accomplished, the fourth way disappears, that is, it disappears from the given place, disappears in its given form, continuing perhaps in another place in another form. Schools of the fourth way exist for the needs of the work which is being carried out in connection with the proposed undertaking. They never exist by themselves as schools for the purpose of education and instruction.[3]

The Fourth Way addresses the question of humanity's place in the Universe and the possibilities of inner development. It emphasizes that people ordinarily live in a state referred to as a semi-hypnotic "waking sleep," while higher levels of consciousness, virtue, and unity of will are possible.

The Fourth Way teaches how to increase and focus attention and energy in various ways, and to minimize day-dreaming and absent-mindedness. This inner development in oneself is the beginning of a possible further process of change, whose aim is to transform man into "what he ought to be."

Overview

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Gurdjieff's followers believed he was a spiritual master,[4] a human being who is fully awake or enlightened. He was also seen as an esotericist or occultist.[5] He agreed that the teaching was esoteric but claimed that none of it was veiled in secrecy but that many people lack the interest or the capability to understand it.[6] Gurdjieff said, "The teaching whose theory is here being set out is completely self supporting and independent of other lines and it has been completely unknown up to the present time."[7]

The Fourth Way teaches that the soul a human individual is born with gets trapped and encapsulated by personality, and stays dormant, leaving one not really conscious, despite believing one is. A person must free the soul by following a teaching which can lead to this aim or "go nowhere" upon death of his body. Should a person be able to receive the teaching and find a school, upon the death of the physical body they will "go elsewhere." Humans are born asleep, live in sleep, and die in sleep, only imagining that they are awake with few exceptions.[8] The ordinary waking "consciousness" of human beings is not consciousness at all but merely a form of sleep."

Gurdjieff taught "sacred dances" or "movements", now known as Gurdjieff movements, which were performed together as a group.[9] He left a body of music, inspired by that which he had heard in remote monasteries and other places, which was written for piano in collaboration with one of his pupils, Thomas de Hartmann.[10]

Ouspensky documented Gurdjieff as saying that "two or three thousand years ago there were yet other ways which no longer exist and the ways then in existence were not so divided, they stood much closer to one another. The fourth way differs from the old and the new ways by the fact that it is never a permanent way. It has no definite forms and there are no institutions connected with it."[11] Ouspensky quotes Gurdjieff that there are fake schools and that "It is impossible to recognize a wrong way without knowing the right way. This means that it is no use troubling oneself how to recognize a wrong way. One must think of how to find the right way."[12]

The Fourth way was influenced by Tibetan Buddhism, according to Jose Tirado,[13] and Chatral Rinpoche alleged that Gurdjieff spent several years in a Buddhist monastery in the Swat valley.[14]

After Gurdjieff's death in 1949 a variety of groups around the world have attempted to continue The Gurdjieff Work. The Gurdjieff Foundation, was established in 1953 in New York City by Jeanne de Salzmann in cooperation with other direct pupils.[15]

Teachings and teaching methods

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Basis of teachings

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  • Present here now[16]
  • We do not remember ourselves[17]
  • Conscious labour – is an action where the person who is performing the act is present to what he is doing; not absentminded. At the same time he is striving to perform the act more efficiently.
  • Intentional suffering – is the act of struggling against automatism such as daydreaming, pleasure, food (eating for reasons other than real hunger), etc. In Gurdjieff's book Beelzebub's Tales he states that "the greatest 'intentional suffering' can be obtained in our presences by compelling ourselves to endure the displeasing manifestations of others toward ourselves"[18] According to Gurdjieff, conscious labour and intentional suffering were the basis of all evolution of man.
  • Self-Observation – observation of one's behavior and habits. To observe thoughts, feelings, and sensations without judging or analyzing what is observed.[19]
  • The Need for Effort – Gurdjieff emphasized that awakening results from consistent, prolonged effort. Such efforts may be made as an act of will after one is already exhausted.
  • The Many 'I's – this indicates fragmentation of the psyche, the different feelings and thoughts of 'I' in a person: I think, I want, I know best, I prefer, I am happy, I am hungry, I am tired, etc. These have nothing in common with one another and are unaware of each other, arising and vanishing for short periods of time. Hence man usually has no unity in himself, wanting one thing now and another, perhaps contradictory, thing later.

Centers

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Main article: Centers (Fourth Way)

Gurdjieff classified plants as having one center, animals two and humans three. Centers refer to apparatuses within a being that dictate specific organic functions. There are three main centers in a man: intellectual, emotional and physical, and two higher centers: higher emotional and higher intellectual.

Body, Essence and Personality

Gurdjieff divided people's being into Essence and Personality.

  • Essence – is a "natural part of a person" or "what he is born with"; this is the part of a being which is said to have the ability to evolve.
  • Personality – is everything artificial that he has "learned" and "seen".

Cosmic Laws

Gurdjieff focused on two main cosmic laws, the Law of Three and the Law of Seven [citation needed].

  • The Law of Seven is described by Gurdjieff as "the first fundamental cosmic law". This law is used to explain processes. The basic use of the law of seven is to explain why nothing in nature and in life constantly occurs in a straight line, that is to say that there are always ups and downs in life which occur lawfully. Examples of this can be noticed in athletic performances, where a high ranked athlete always has periodic downfalls, as well as in nearly all graphs that plot topics that occur over time, such as the economic graphs, population graphs, death-rate graphs and so on. All show parabolic periods that keep rising and falling. Gurdjieff claimed that since these periods occur lawfully based on the law of seven that it is possible to keep a process in a straight line if the necessary shocks were introduced at the right time. A piano keyboard is an example of the law of seven, as the seven notes of the major scale correspond exactly to it.
  • The Law of Three is described by Gurdjieff as "the second fundamental cosmic law". This law states that every whole phenomenon is composed of three separate sources, which are Active, Passive and Reconciling or Neutral. This law applies to everything in the universe and humanity, as well as all the structures and processes. The Three Centers in a human, which Gurdjieff said were the Intellectual Centre, the Emotional Centre and the Moving Centre, are an expression of the law of three. Gurdjieff taught his students to think of the law of three forces as essential to transforming the energy of the human being. The process of transformation requires the three actions of affirmation, denial and reconciliation. This law of three separate sources can be considered modern interpretation of early Hindu Philosophy of Gunas, We can see this as Chapters 3, 7, 13, 14, 17 and 18 of Bhagavad Gita discuss Guna in their verses.[20]

How the Law of Seven and Law of Three function together is said to be illustrated on the Fourth Way Enneagram, a nine-pointed symbol which is the central glyph of Gurdjieff's system.

Use of symbols

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In his explanations Gurdjieff often used different symbols such as the Enneagram and the Ray of Creation. Gurdjieff said that "the enneagram is a universal symbol. All knowledge can be included in the enneagram and with the help of the enneagram it can be interpreted... A man may be quite alone in the desert and he can trace the enneagram in the sand and in it read the eternal laws of the universe. And every time he can learn something new, something he did not know before."[21] The Enneagram is often studied in contexts that do not include other elements of Fourth Way teaching.

Institute for the Harmonious Development of Man

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Having migrated for four years after escaping the Russian Revolution with dozens of followers and family members, Gurdjieff settled in France and established his Institute for the Harmonious Development of Man at the Château Le Prieuré at Fontainebleau-Avon in October 1922.[22] The institute was an esoteric school based on Gurdjieff's Fourth Way teaching. After nearly dying in a car crash in 1924, he recovered and closed down the institute. He began writing All and Everything. From 1930, Gurdjieff made visits to North America where he resumed his teachings.

Ouspensky relates that in the early work with Gurdjieff in Moscow and Saint Petersburg, Gurdjieff forbade students from writing down or publishing anything connected with Gurdjieff and his ideas.[2] Gurdjieff said that students of his methods would find themselves unable to transmit correctly what was said in the groups. Later, Gurdjieff relaxed this rule, accepting students who subsequently published accounts of their experiences in the Gurdjieff work.[2]

References

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  1. ^ Anthony Storr, Feet of Clay, p. 26, Simon & Schuster, 1997 ISBN 978-0-684-83495-5
  2. ^ a b c "In Search of the Miraculous" by P.D. Ouspensky p. 312
  3. ^ P.D. Ouspensky (1949), In Search of the Miraculous, Chapter 15
  4. ^ Meetings with Remarkable Men, translator's note
  5. ^ Gurdjieff article in The Skeptic's dictionary by Robert Todd Carroll
  6. ^ P.D. Ouspensky, In Search of the Miraculous, p.38.
  7. ^ In Search of The Miraculous (Chapter 14)
  8. ^ P. D. Ouspensky In Search of the Miraculous, p. 66, Harcourt Brace & Co., 1977 ISBN 0-15-644508-5
  9. ^ "Gurdjieff Heritage Society Book Excerpts". Archived from the original on 30 October 2007. Retrieved 5 October 2007.
  10. ^ Thomas de Hartmann: A Composer’s Life[permanent dead link‍] by John Mangan
  11. ^ "In Search of the Miraculous" by P.D. Ouspensky p. 312
  12. ^ In Search of The Miraculous (Chapter 10)
  13. ^ "Gurdjieff-internet". Archived from the original on 29 October 2007. Retrieved 11 May 2007.
  14. ^ Meetings with Three Tibetan Masters
  15. ^ The Gurdjieff Foundation
  16. ^ Exchanges Within; p 18; John Pentland
  17. ^ In Search of the Miraculous; p 117; P. D. Ouspensky
  18. ^ G.I. Gurdjieff (1950). Beelzebub's Tales to His Grandson, pg 242
  19. ^ Gurdjieff & the Further Reaches of Self-Observation, an article by Dennis Lewis
  20. ^ The Bhagavad Gita. Sargeant, Winthrop, 1903-1986., Chapple, Christopher Key, 1954- (25th anniversary ed.). Albany, N.Y.: State University of New York Press. 2009. ISBN 978-1-4416-0873-4. OCLC 334515703.{{cite book}}: CS1 maint: others (link)
  21. ^ A Lecture by G.I. Gurdjieff
  22. ^ Institute for the Harmonious Development of Man
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