Gurdjieff's teaching: for scholars and practitioners

G. I. Gurdjieff's teaching, research, books, conferences


Calm Ocean

From Joseph Azize:

At a meeting of 25 February 1985, Mr Adie read the pieces in parts 1 and 2 of this blog. They have been lightly edited, and references to his biblical allusions have been added. The quotation at the start of the first piece is Mr Adie’s own.

Part One

“I waited on the Lord, He inclined unto me. He heard my complaint.” (Psalm 40.1)

I try to open as I go about, but am greatly occupied by turning thoughts. Yet, even so, am I not, even dimly, aware of the great unknowable, the infinity of the-Creator-in-me? What can be more important than this? But for this knowledge to enter my field of consciousness I have to be aware of myself, and to pay for my life on the level of the external world. I must contribute and receive of that level, also. It is my life, and it is in this very life that I must actualize my possibility of becoming conscious, so that I may enter the great realm of self-certainty.

As I go, as I work, as I think, let me also be primarily aware of God-in-me, the-Creator-in-me. Let me have no doubt about it. Primarily, so that it is not pushed aside in me. Primarily. As I am aware, and become ever more conscious of my self-certainty (that is, as I remember myself), as I voluntarily manifest this process within me, with all it implies, let me also fulfill the external work in such a way as to benefit my fellow-creatures.

Let me not miss the sense of the-Creator-in-me, so that this sensing leavens my being. Let me also direct attention outwards, and thus share in the infinity of the great life of the everlasting and ceaseless sunrise of the creation. Let my labour be also for my neighbour.

Part Two

When I look back, I see a vast vacuum of lost opportunities, repeated failures to understand life’s offerings, moments of rarest exchange squandered. All moments of lost love of friends, family, parents, children, strangers. All without response so from me, so that they withered and died in pain and disappointment.

These recollections arise and distract me. Yet, in my past, I have been able to stop thought, and to find myself. Then, indeed, I had refreshment so as to continue, but life and creation never ceases, the way always mounts before me, and now more is necessary. Now I have to repair these very bitter past failures … but how?

Now in the present … here is present suffering, and I am here also, present to accept, then to realize, and to actualize. These ghostly pictures which lie behind and now return can, just because they still return, be repaired now. Now I can make recompense for the past, in an act of acceptance that they occurred, accepting to suffer the pain of remorse without wishing to deny anything. In this voluntary act, they are at once repaired as time vanishes. Time is no longer. All is one, and I am that.

I look on the ocean, calm after endless days of storm, stretching now blue and serene to the horizon, and I hear in me the word: “Peace be still.” (Mark 4:9)

Now I give thanks for my present pain, which awakens me and tells me just now to fill in the present void with reparation.

I now deal with the present needs in the presence of the all-merciful Presence, the all-merciful Present.

Part Three

After the reading the piece in Part 2, Mr Adie added this: “You know he spoke about the Merciless Heropass? In the now, it is merciful.” This ties in with something he said on another occasion, that on other levels of the universe (worlds 24 and above) the Heropass is less merciless. However, eternity is not freedom from time as such: it is an organic unity of different times, which being together in eternity, allow one to choose one’s time.

I think that these two pieces are interesting, not only for the biblical references, but more because of the impact which comes through them. There is a certain unity of feeling and intellect. They are not made up of nothing but new ideas (although some of the ideas were new to me), and yet they are fresh because their very delivery is such as to leave no doubt that this is a man who lived these experiences. He is not just a philosopher or even a philosopher of mysticism: he is a poet and an analyst combined, who is describing his actual realities in an impact-ful way.

The first piece illustrates something I have been coming to, perhaps slowly. Many have tried to align the Gurdjieff ideas and Christianity by “finding”, or perhaps more truly projecting Gurdjieff’s ideas into Christianity. Needleman’s Lost Christianity and Mouravieff’s works come to mind. Needleman’s book could be more accurately titled Reframed Christianity.

Such an approach is neither fair to either system. Rather, the methods of Christianity can be characterised, reasonably accurately, by reference to Gurdjieff’s food diagram. Christianity as we generally know it begins with the second conscious shock (an effort in the feeling, let us call it the transformation of negative emotions into positive), but says practically nothing about the first conscious shock (the conscious receipt of impressions). Gurdjieff goes on to say that the sure path is to commence from the first conscious shock, then one can move on to the second.

Seen in this way, there is no contradiction between systems and the wrong-headedness of projecting Gurdjieff’s ideas into Christianity is apparent. Mr Adie’s approach was quite different. One makes one’s efforts, and one remembers God-in-me. This is possible, because, as Gurdjieff said, “Behind Real I lies God.” Or to put it another way, one makes the efforts we were taught by masters like the Adies, but one dedicates them to God. I am fortified in this approach by recollecting that Gurdjieff said that his teaching was esoteric Christianity.

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