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CARLOS CASTANEDA Recalled and Reconsidered

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New Mexico Desert

New Mexico Desert


Carlos Castaneda

Carlos Castaneda Recalled and Reconsidered

A Short Review of William Patrick Patterson’s “The Life & Teachings of Carlos Castaneda” by John Robert Colombo

Carlos Castaneda (hereinafter CC) and William Patrick Patterson (hereinafter WPP) are names well known to students of consciousness studies.

CC was a Peruvian-born American author who made a considerable reputation for himself with the publication of his first book of mystical, visionary, spiritual, or magical adventures titled “The Teachings of Don Juan.” It appeared in 1968 and was such a success that it was followed by eleven more such books, which further enhanced the author’s reputation as an apprentice of a “brujo” or sorcerer in the Mesmoamerican tradition of shamanism. The final book of this series, “The Active Side of Infinity,” appeared the year following the author’s death. CC’s vital years are 1925 and 1998. At the height of his fame he became a recluse and WPP tells us why.

WPP is an indefatigable researcher, editor, writer, author, publisher, public speaker, director and host of documentary films on the Fourth Way, and seminar leader – someone concerned with “esoteric perspectives” and “the ways of self-transformation” (to quote the pertinent words on the back cover of the current book). WPP may know more about the history of the Fourth Way than any other living writer, excepting, perhaps, Paul Beekman Taylor and James Moore. He was a student of the late Lord Pentland, who oversaw the Work in America, and the present book is dedicated to his memory (“To my don Juan”).

In my last contribution to this website, I outlined many of WPP’s accomplishments and achievements. In this review, I will focus on his book “The Life & Teachings of Carlos Castaneda.” It appeared in cloth in 2008 and in paper in 2009. Oddly, on the title page it is identified as “Volume 1.” Whatever will fill the pages of “Voume 2”?

The present volume is a handsomely produced, medium-sized trade paperback (xviii + 270 pages) with a Prologue (but no Epilogue), a Chronology, Notes, Bibliography, two Appendices (CC’s reply to R. Gordon Wasson, an academic critic; “Ouspensky on Dreams,” ten quotations from “A New Model of the Universe”), and an index. It also reprints anthropologist Daniel Brinton’s 1894 essay “Nagualism: A Study in Native American Folklore and History” (a source of some of CC’s conceptions). Brinton’s essay, about one-third the length of the book itself, remains a model of its kind.

The entire work was edited by Barbara Allen Patterson and published by Arete Communications, Publishers, Fairfax, California. (By the way, “Arete” is a word known to Aristotle. It means “inner excellence.” In English it is pronounced “A-re-tay,” and WPP regards it as “a working aim.”)

I gather that CC attended the University of California at Los Angeles where he was awarded a B.A. in Creative Writing and Journalism in 1962. Thereafter he switched his major to Anthropology and apparently that institution awarded him a Ph.D. in that discipline in 1973 for an dissertation on “A Yaqui Way of Knowledge,” which is the subtitle his first book, issued by the University of California Press, an academic imprint rather than a trade publishing house.

Thereafter the books were enthusiastically published and promoted by Simon & Schuster, a major trade publisher. (The above details appear in CC’s Wikipedia entry, and there are discrepancies between them and those that appear in WPP’s book which, on the whole, is thorough, appreciative, and non-critical. A critical biography of CC may never written; in the meantime, WPP’s is “as good as it is likely to get.”)

CC’s reputation was made by “The Teachings of Don Juan.” Is the book a work of Anthropology? Does it contribute to our knowledge of Shamanism? Or is it a work of creative writing, imaginative recreation, or “wishful thinking”? Perhaps it is both. CC says it is based on notes taken down in Spanish but the notes do not seem to have survived.

I know where I stand on what kind of book it is. I read it a year following its original appearance and had no problem concluding that it was an instance of “creative non-fiction,” rather than a contribution to field research in Anthropology, one of my minors at the University of Toronto.

CC’s book I found to be “a thrilling read,” like millions of other readers, but I also found it impossible to take it seriously – at least as seriously as I had in younger years taken Paul Brunton’s “In Search of Secret Egypt” and “In Search of Secret India.” (In passing, Brunton’s pretensions to Sanskrit scholarship were effectively and affectionately debunked by the Sanskrit scholar Jeffrey M. Masson in his memoir “My Father’s Guru.”)

CC’s work constitutes a romance of mystical thought (in this instance sorcery) in the same way that Erich von Däniken and Immanuel Velikovsky are purveyors of a science of the imagination. In no way did CC’s book resemble the Anthropology texts that I had studied. Nor have more recent contributions to the discipline begun to resemble his.

It did not surprise me that CC had opened a Pandora’s Box of insights into what he calls the “tonal” world (of ordinary reality) and the “nagual” world (of non-ordinary realities). Readers in the late 1960s were receptive to that distinction, a cornerstone concept of the New Age, and the times were ripe for a shaman (even if called a sorcerer) named Don Juan Matus, a Yaqui Indian, knowledgeable about the effects of the ingestion of psychotropic plants.

Later, I read with surprise Time magazine’s cover story on the man, “Don Juan and the Sorcerer’s Apprentice,” March 5, 1973, which referred to CC in facetious terms (“the man is an enigma wrapped in mystery in a tortilla”). Time’s editors had problems with the elusive CC, but they gave respectability to his work by granting a passing grade to his accounts of outlandish and otherworldy experiences.

No so the novelist Joyce Carol Oates, who penned a letter to “The New York Review of Books” on November 16, 1972. It was headed “Anthropology – a Fiction?” and it was followed by a flurry of critical reactions to the books as they rolled off the presses. The result was that CC retired from public life (rather like another touchy recluse, J.D. Salinger). The standards and integrity of the University of Southern California were called into question for dealing with a work of fiction as if it were a work of scholarship and even publishing it.

CC re-emerged in the 1990s, the last decade of his life, and what a life he had been leading! WWP is good on these details, which first appeared in his journal “The Gurdjieff Review,” for they describe an unconventional California lifestyle – a man driven by demons to the point of obsession – with his own coven of three witches (named Florinda, Taisha, and Muni) whom he sexually dominated. The women conducted popular seminars devoted to the practice of sorcery. Then there were seminars that promoted Tensegrity, a discipline of “magical passes” that adopts a term previously introduced by Buckminster Fuller.

At the same time CC was married to Amy Wallace, the talented daughter of the popular novelist Irving Wallace. She outlived the three witches and subsequently described CC as a “sexaholic” who near the end was afflicted with glaucoma and diabetes and died of the liver cancer that he boasted he would never have.

While he was alive, CC was adamant that there would be no Hollywood film version of the novels, as he did not relish the sight of Anthony Quinn playing the sorcerer-warrior Don Juan! CC did meet with Federico Fellini in Rome who described the author as “a smiling Sicilian.” The Italian director was intrigued and repelled by the vision offered by the novels – it was “as if I was confronted with a vision of a world dictated by a quartz! Or a green lizard!” He was not far wrong!

Why was WPP drawn to CC? “By the sheer force of his connection with intent, Castaneda brought to life and inseminated into Western culture an age-old sorceric perspective long ago rendered insensible by the modern world’s pursuit of rationality.” What I detect here is a rapidly emerging appreciation of the depths and dimensions of “magical thinking,” “as if,” “active imagination,” shamanic spirit journeys, hoaxes and hypnotism and dreaming, and the antics and adventures of the Trickster Hero of North American Native culture. Here we have “A Yaqui Way of Knowledge,” not “The Yaqui Way of Knowledge.” Indeed, it might even be said that what we have here is “A Yankee Way of Knowledge.”

WPP devotes many pages to early influences on CC: Aldous Huxley’s psychedelic trips and the phenomenology of Edmund Husserl. Then there was the person and literary effect on him of Anais Nin, the memoirist who spoke of “mensonge vital” and “déboublement.” WPP suggests “Don Juan Matus” was named after Nin’s father, Joaquín – if not after the Mateus brand of Portuguese wine so popular with beats, hippies, and New Agers!

It is assumed that Don Juan Matus (described as being born in Arizona of Yaqui and Yuma parentage) was not a single person but an amalgam of various teachers both spiritual and academic who were meaningful in CC’s life. WPP devotes ten interesting pages (pp. 65-75) to outlining the dynamic universe occupied by Don Juan and then five pages to pointing out “difficulties” with his accounts of the “sorceric” universe. Five further pages (98-103) are devoted to CC’s exchanges with Swami Muktananda with parallels between the world of sorcery and Hinduism.

There are ten pages (81-91) that measure the trace elements of Fourth Way material to be found in these books. “Awareness of the total body – this is the foundation to everything Castaneda is saying,” writes WPP. “Many of the fundamental ideas Castaneda puts forth can be seen to have a correspondence with Gurdjieff’s teaching. It is not in the province of this book to summarize it, but the following are some examples of the cross-referencing.”

Thereupon WPP offers twenty-nine instances of dynamic parallels in the sorceric and Fourth Way traditions. Here are five parallels:

* “‘Shifting the assemblage point’ is moving the specific gravity of attention so that one is in a higher stage of self-consciousness or self-remembering.”

* “‘Buzzing’ is an initial inaudible frequency which prepares for reception of the Niroonossian-World-Sound.”

* “‘Real mind’ is the higher intellectual center connected with the higher emotional center.”

*”‘Human mold’ is founded in self-love and vanity, i.e., Kundabuffer.”

*”‘Energy body’ is the Kesdjan body developed through practices of self-sensing and the impartial observation of the functioning of the physical body.”

WPP writes, “Castaneda did have an actual, as opposed to simply a theoretical, connection with the Work, as it is sometimes called. His first direct encounter was in 1970 when he attended Movements demonstrations in Los Angeles. Later, he accepted an invitation from Lord John Pentland, the man Gurdjief appointed to lead the Work in America, to spend a weekend at St. Elmo, the home of the Gurdjieff Foundation in San Francisco. There Castaneda met Kathleen Pohlman, aka Carol Tiggs, a student of Pentland’s. He is said to have also attended meetings at the Los Angeles Foundation for some time.”

Carol Tiggs played an active role in CC’s life, less so Claudio Naranjo. WPP concludes, “The teaching Gurdjieff brought is based on sacred science; what Castaneda brought is based on sorcery. Both aim to awaken one from the dream of ordinary life, but while Gurdjieff rejects working with the dream state and insists on grounding consciousness in ordinary life in order to come to real life, dreaming for Castaneda is the basis of sorceric exploration.”

WPP sees CC’s life in terms of “octaves,” but I will leave the interested reader to turn to “The Life & Teachings of Carlos Castaneda” to appreciate these phases. Overall what he finds absent from CC’s cosmology is “a spiritual appreciation and valuation of the scale of Being and the duty to serve and offer ‘help for God,’ as Gurdjieff says.”

The author concludes, interestingly but somewhat debatably, “In the end Castaneda’s significance and value rest on his ideas and sources, not the strangeness of his story.”

John Robert Colombo has yet to find any Canadian references in the work of CC or in the writings of WPP, but he keeps searching. On August 9, 2009, he delivered the academic keynote address at the Worldcon, the convention for 3,500 fans of fantastic literature held in August in Montreal. His address was called “Up! Up! And About!” For more details, check his personal website: www. colombo-plus. ca.

John Robert Colombo
Colombo & Company
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Toronto M6B 2T6 Canada
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See Also Osho on Castaneda



Osho on Reading Castandeda: first read Gurdjieff

Castandea in 1949

Castaneda in 1949


Osho on Castandeda

‘First you should read ALL AND EVERYTHING of George Gurdjieff and then you can read Carlos Castaneda’s books. It is a very difficult training to read Gurdjieff; in fact no more than a few dozen people exist in the world who have read his book ALL AND EVERYTHING completely. It is difficult. It is a one thousand-page book and Gurdjieff is a master of hiding things. He goes on saying irrelevant things, useless things, spinning tales within tales — hundreds of pages and then one line of truth, but it is worth seeking, it is a diamond. A hundred pages of rubbish, but then comes a diamond — it is worth it.

If you can find the diamonds in Gurdjieff it will be a great training for you. And then you can find in Carlos Castaneda what is true and what is not true. Otherwise you can become a victim of a fiction’.

quoted from: message from masters site

See also The John Robert Colombo page for a Review of Patterson on Castaneda.


August 19, 2009 at 2:32 pm




jane Heap

Jane Heap

Jane Heap / Notes, Jane Heap, anonymously edited by Annie-Lou Staveley and David Kherdian, 1983 and 2002, Two Rivers Press, Aurora, ISBN 089756023X

This is an edition of the notes Jane Heap prepared before delivering her talks to her pupils in the Gurdjieff ideas and methods. They are not ‘to introduce the ideas’, but ‘towards practical application of the ideas’. Her pupils had already learned the theoretical outlines, and were now participating in groups (the Gurdjieff schools generally organize pupils into ‘groups’ for collective study of the applied methods). The fact that these notes were not written for publication makes them more valuable, because we eavesdrop, as it were, on Jane thinking to herself about how she can address the practical needs of her pupils.

Gurdjieff’s ideas can only ever be superficially understood without an attempt to apply them to oneself. One finds in this volume, to an extraordinary degree, evidence of knowledge and practice united in work – which I would define as ‘informed action directed to a constructive aim’ (see George Adie p. 28). Although written as a number of chains of thought, not as one thematic exercise, the contents of this book are probably the greatest exposition of the ‘technique of techniques’ we will ever have.

There is a table of contents, a two page introduction by Michael Currer-Briggs (whom Dr Lester, Jane’s pupil and physician, described to me as Jane’s ‘right hand man’), a large number of extracts from Jane’s private notes, with minimally intrusive editing by Mrs Staveley (one of Jane’s pupils, whom Jane effectively ‘graduated’ from her group before her death), and David Kherdian (Mrs Staveley’s pupil, and an acclaimed literary talent). Pages 87-95 comprise a collection of Jane’s aphorisms. The text is organized into readings of between one and ten pages, with italic sub-headings at various points. This is good, because the presentation is intense and compressed, so the sectioned layout assists the reader to select and study integrated units of related thoughts.

The volume is an attractive hard cover, with thick paper cover and plastic protection, approx. 6 ½ by 8 inches, with oil print on the endpapers. It comprises 95 pages printed on a slightly creamy, textured, top quality paper. The original 1983 edition was handset. Except, I think, that the first edition had leather trimmings, the 2002 edition is an exact facsimile reproduction of the first. Information about Jane, her style of teaching, and the publication of these notes and others, is found on the fly-leaves. The excellent choice of the paper, print and binding were the work of David Kherdian and his wife Nonny Hogrogian, a celebrated artist. However, the entire group at Two Rivers Farm were concerned in various aspects of its compilation and printing. To see and hold it, one feels that one is in the presence of a product of respect and careful attention, even down to the good use made of the fly-leaves.

At the outset, I should observe that there is another book of Jane Heap’s notes, The Notes of Jane Heap, which, although also published by Two Rivers Press, was edited by Michael Currer-Briggs and others of Jane’s London pupils, not by Mrs Staveley. That is different from the book I am reviewing, although almost everything I say about the contents of this volume would apply to it, too. There is a significant overlap between the contents of the two books. The chief difference is that the ‘London notes’ lack even the subtle editing of this volume, and that, I think, is advantageous in that the notes are even more concise, but then, sometimes they’re almost impenetrable. That volume is a nice hard cover, but as an artefact, it is not in the same league as this masterpiece.

I have seen the typed transcript of all Jane’s notes, and it’s fairly apparent from their contents that some of them, especially the “Black Book”, can only have been meant for her own purposes, and not even in preparation for addressing her groups. But this book does not include those most private notes: this volume consists of notes which Jane wrote in longhand when preparing to give talks to her groups.

In August 1973, some nine years after Jane’s death, some of her pupils, having already provided Jeanne de Salzmann with a complete copy of the typed transcripts, met with her in Switzerland to discuss what use they might make of the material. And it is fortunate that they did, because Madame challenged them to produce their best. I do not just mean that she issued a challenge: anyone can do that. De Salzmann helped them probe deeply for their truest, best effort, as is apparent from the extracts below. It must have been an intense two days for these people. The notes of the meeting with Madame de Salzmann record her as saying on the first day:

This is something none of the other books have. There is plenty published about Ideas but not about How to work. Perhaps the thing to do is to prepare a small volume on this. Then Mme Salzmann will show it to the older ones – Tracol, Mme Lannes, Deselle – to see if it would help. We must be more DYNAMIC.

The capitals are as in the notes of that meeting, provided to me by the late Dr Lester. De Salzmann went on to say:

We must remember that what we do will be for the benefit of Jane – editing and shortening – and not hold back or hold on to the old memories because we were there – were taught by her. We must remember that the book will be read by people who never knew or saw Jane. For this reason we must remember that we have to insure that the book has IMPACT. (Jane’s sayings – need to be worked up and brought on).

I am not sure whether this last sentence represents de Salzmann’s aside, or was placed there by someone else. She made the point, which I feel the London notes bear out, that unedited, these notes incline towards being too dense. Thus, while I do not know if Madame ever gave approval of Mrs Staveley’s and Kherdian’s book prior to publication, it is that one which more closely accords with her advice:

As they are – Jane’s Notes – we would have to shorten them – edit them for reading. When they were given they were spoken – they were for that group to hear – for that moment – that meeting. They were spoken to be listened to. At a meeting – when spoken – the formulation does not matter so much because of the people there – they could be explained – elaborated – questions could be answered. But for reading by other people – people on their own – at home and not in meetings or groups – it would have to be different – and very carefully formulated – absolutely right.

One can sense the high demand which de Salzmann made, and the quality of thought which she brought (I am told she used to quote Gurdjieff as having said: “Very good is not good enough”). Other of de Salzmann’s comments, as recorded in these notes, illustrate the initial impulse which went into the production of this volume:

We must remember there is never enough MENACE in ourselves – never enough hard confrontation. If there is a true confrontation there is an agony – a horror – in that moment of balance. This way or that? Whichever way we go is an escape. We have to pay. If we give up then we are lost. … We meet someone – read a book – it arouses our interest – we feel that person has something. Even at a very early age that possibility of interest is there. This arousing of interest happens in our ordinary lives. We become aware that there is a hunger in us and because of that we follow that interest – we put our energy into that and no longer just as always before on everyday things. In doing that we put our energy onto a new and different level in ourselves.

We meet someone – like you met Jane – who has something different – that meeting raises your interest to this other level – it calls you to give your interest and energy in that direction. That person remains special for you – will always remain so – has become permanent. They have altered the direction of your life. Then later you will meet something else which will do the same and again raise you to another level. Gradually something becomes your own – what you have received is available to you. And you are in danger. There is a menace for you – a trap. You do not go on – you stay there. It has become too easy and you fall down and allow life to take you away. You do not stay there with that danger, that menace. You do not find your place. If you lose that position of danger it is hard to come back again.

Then there is TIME. Gurdjieff used to give work of a certain kind, for a time only. And just when people were getting used to that work – beginning to be able to do it – to find it easy, he would sweep it away – destroy it – because of that danger – the danger of it becoming too easy. Life changes – some of the things we still hear about – read about are now old fashioned. The time has gone for them, and this is inevitable and according to Law. There is a different way to call people to work now – a way that has to be used today. This we must always be searching for – and at the same time we must remain faithful to the Work – the Ideas – as we received them.

It is easy to make grand efforts – big efforts – to work extra hard on this or that, with terrific energy. This also can be an escape – can be a danger too. But if your work is related differently – if it is not just in one part – your mind or your feelings or your body – if everything in you is related and related to that danger – that menace – so that a true confrontation can take place – a confrontation that brings you up with a jerk – then that is different.

That, then, is how Jeanne de Salzmann came to be the godmother, as it were, of this volume. Now for the two other key players. Jane Heap and Annie-Lou Staveley were two of Gurdjieff’s most accomplished, and most faithful pupils. Unfortunately, there has not yet been any study of either of these most redoubtable persons which does them justice. Jane (1887-1964) was with Gurdjieff from about 1924, I believe, although at some point he sent her to London to commence her own groups. Initially, I understand, he asked her to join Ouspensky’s London group, but he refused to accept her. If I remember correctly, Moore says that his stated reason was that she was an ‘incorrigible lesbian’. Apart from wondering what a ‘corrigible lesbian’ would look like, and how Ouspensky would go about correcting one, I would need to see some evidence before I could believe that Ouspensky had made the comment: it seems an odd thing to say knowing that it could be reported, and that she had been a pupil of Gurdjieff’s.

The Contents
This book is direct and powerful to an extent I have never seen matched: “Only what we actually experience is valuable” [page 8]. As De Salzmann said, these notes tell how to apply the Gurdjieff method. They do not expound the ideas, but they operate from the ideas in such a way that certain important ones are highlighted; and when they are, their setting, which is a practical one, illuminates them in fresh ways. For example, she says that ‘I’ is a ‘power of emanation’ [12], and that it is a ‘potentiality of essence’ [13], and so opens a new perspective on these ideas. Then, the piece “I Am my Burden” draws on the Law of Seven, and yet develops it in a direction contemplated, but not executed, in Miraculous:

To finish everything you begin! We rarely finish anything completely – always something is lacking. How to see clearly in ourselves the cause of this! I may be unable to finish because I have decided but have not understood. … Or you may take the habit of finishing – but it will not give anything because the same habit may turn into something else. [3]

From these notes we can glimpse something of the teaching, and of the ‘technique of techniques’. I first heard this phrase from George Adie: both he and Helen Adie had been close to Jane, and they perhaps learned it from her. Mr Adie used it as a description of the Gurdjieff method, a technique which is not like any other we have known. It’s a technique which comes from a higher level, so that even in its form it is under fewer rules than our ordinary methods. The heart of this ‘technique of techniques’ is the preparation, and so, the preparation itself can also be called the ‘technique of techniques’. And yet, Jane says that “Every time I have to remind myself that it has to be the first time I ever tried the exercise” [16].

Can the use of a technique and the imperative to continually reinitiate fresh efforts be reconciled? They can be, and they often are, in practice. We see this even in the world where employing techniques in trades, arts and crafts, far from inhibiting freshness, makes it more possible. The great innovators like Leonardo da Vinci and J.S. Bach devoted great attention to the fine details of their arts. They can be reconciled in theory, too, because mastering the platform skills requires that the three platform functions (intellect, feeling and organic instinct) are trained, as a vine is trained to a trellis, and harmonized at least in respect of that art, which may explain why many people who master a craft, an art, a science or a skill, come to appreciate it with something in the direction of love.

The technique of techniques is under the laws of a higher world: it is based on the understanding of higher mind. In addition, the preparation is done in quiet, away from electro-magnetic fields, in the light and air of morning, which, as Gurdjieff said, possess special properties. Very few principles are required to do the preparation, either for the contemplative part, or to complete it by making a plan for the day or, in the evening, to review it and perhaps make a sketch for the following day.

Although the preparation is made in a special environment, with special knowledge, nonetheless its fruits must be expressed in this world: which means the formulation and the fixture of plan, and the wish and resolve to keep one’s word to oneself. So there is definition and decision, and it has to be that way. To refuse to use any technique is idiocy, a recipe for delusion. This is true whether we’re speaking of carpentry, gardening, painting, music, or inner development.

This point deserves emphasis: this book presents the authentic Gurdjieff teaching of the ‘preparation’ (not the ‘sitting’), thus Jane says “All depends on your preparation” [63] , but see also pp. 10 (mentioning divided attention), 14-16, 31, 34, 38, 46, 48-9, 52, 54, 63, 69 and 81. It helps that Jane refers both to the evening preparation and to the connection between the preparation and one’s plan for the day [pp. 14, 55 and 70]. The Adies brought all of these methods, and I have concluded that they are critical to any possibility of accelerated development. I would say that I proved this to myself, because after their deaths, I gradually let those good habits run down, but I’ve returned, thankfully, to them just in accordance with the principles they gave.

The preparation is a sort of bridge between worldly and spiritual life, what Mr Adie called ‘life under the sun’ and ‘life under the stars’. Both lives go together, as Jane said: “We transport into work what we are in life. If I behave like a pig in life, I behave in the work like a pig also …” [58]. Another practical concept uniting the two lives in practices is the teaching of the good householder, whom she says is “the man who neglects nothing. The man that is faithful and accurate in small things and, at the same time, remembers that he has another life to care for and who tries to relate them” [21, see also p. 15].

So, Jane points us to a unitive discipline [39], pursued for an aim [80]. To speak of discipline, today, invites resistance. Dr Lester often said that Jane understood the importance and lawfulness of resistance. He said, for example, that if someone in their craft shop The Rocking Horse was hammering an object which was not sufficiently steady, she would call out “Not enough denying force!”. The same wisdom inhabits this book: “The No is to make the Yes remembered. No and Yes have to become more inseparable – one without the other is not profitable. … Yes without No – the angel without the devil – is impotence. … If it were not so it would not lead you to something. It would be romance – fallacious.” [10-11]. Later, we find this powerful comment: “Gurdjieff says the word ‘passive’ meant something very strong and concrete” [66].

Negative emotions can be used: hence her succinct advice: “Look over the top of being negative” [26]. And not only negative emotions: Jane understood the value of fasting, [73], something which one can harmlessly experiment with by following the traditional fasts of the Eastern Christian Churches (modern Catholic practice is arguably better than nothing, but it does not compare to the Eastern traditions).

A special feature of this volume is that Jane preserves in an organic context many sayings of Gurdjieff, some of which would otherwise have been lost. Here is my list:

“Try to be responsible for what you have understood” [19]
“We are always making requirements” [24]
“To believe is to make sheep” [36]
“Revalue your values” [40]
“Everyone has a dog in himself” [41]
“Not even an apparatus in us for negative emotions – but they use every part of us”[42]
“Your work is cheap” [44]
“You are a very naive person” [46]
“A good egoist is something very big – a man who becomes concerned for his own reality, then begins to be concerned for the reality of others” [50]
“Try to do what you do – just what you do – but do it!” [58]
“Use little reminding factors” [59]

At the end of the volume, as noted, are her powerful aphorisms. An earlier draft of this review cited some, but there were so many I ached to include that it became unworkable. So I have, instead, selected lines from the other part of the text which strike me as profound with an almost unearthly profundity: “A picture formation in the mind is one of the foods for attention. Think what is meant by this food – food for voluntary attention” [53]; “What you have lived in dreams is etched in you …” [26], and with that, “As long as you accept to feed on deception you will not be given better food” [17].

There are so many such master-teachings that I cannot do them justice. I will give a subjective list of a few: see [44] for her comments on blood and instinct, [45] on worry, [76] on death, and pp. 19, 22-23, 28-29, 32-33, 50, 69, 71 and 76-77 for her comments on reality, unity aim and cause and control. It seems to me that she gives the clue to a theoretical understanding of reality and unreality in oneself. One of Jane’s famous sayings about death is here, too [76]. Dr Lester was there when a woman, in a state of mild anxiety, asked Jane what death was like. Jane replied: “Don’t worry. You won’t notice much difference.”

Finally, the Notes of Jane Heap ends with a few extracts about death and recurrence. And that is a good way to end. But this volume ends with something I think is even better: a chapter titled ‘Here – Now’ which seems to me to sum up the entire book in a tour de force. I will end with just one sentence from that chapter:

Do not fear – it is stupid. Quieten your emotions – this is the first step – then collect a little.

Joseph Azize has published in ancient history, law and Gurdjieff studies. His first book The Phoenician Solar Theology treated ancient Phoenician religion as possessing a spiritual depth comparative with Neoplatonism, to which it contributed through Iamblichos. The second book, “Gilgamesh and the World of Assyria”, was jointly edited with Noel Weeks. It includes his article arguing that the Carthaginians did not practice child sacrifice.

The third book, George Mountford Adie: A Gurdjieff Pupil in Australia represents his attempt to present his teacher (a direct pupil of Gurdjieff and Ouspensky) to an international audience.The fourth book, edited and written with Peter El Khouri and Ed Finnane, is a new edition of Britts Civil Precedents. He recommends it to anyone planning to bring proceedings in an Australian court of law.




G. I. Gurdjieff (1866? – 1949)

Announcing the 15th International Humanities Conference with program update

The All & Everything Conference was originally conceived in 1996 as a meeting of the “Companions of the Book.” The conference has developed into a world forum that provides an open, congenial and serious atmosphere for the sharing of research and investigation of G. I. Gurdjieff’s literary legacy. The Conference seeks to keep the study of the teachings of Gurdjieff relevant to global, scientific, spiritual and sociological developments. The gathering is open to all serious students of All & Everything and is not under the auspices or sponsorship of any ‘Gurdjieff Group’ or umbrella organization. The Conference is not intended to be a ‘Group Work Event’ and thus does not include Work on Movements or Exercises that are related to personal or group Work. The Conference includes the presentation of academic papers, individual view papers, seminars on chapters and themes in All & Everything, and cultural events. The program is scheduled so as to encourage time for dialogue and the developing of personal relationships outside the structured meetings.

View the complete Conference Charter on our website:

Wednesday, 24 March – Sunday, 28 March, 2010


Hotel Pappas
Loutraki of Korinthia
Peloponnese, Greece
Tel. (0030) 27440/62782-4, 23936-8
Fax. (0030) 27440/23940


Bookings can be made by phone or via the Hotel website (see above).
Delegates are asked to book reservations early and directly with the hotel.

NOTE: The A&E Conference does NOT make hotel reservations for delegates.

Single – €55 per person per day (approximate rate on publish date: £47, US$78, CAD$84)
Double – €42 per person per day (approximate rate on publish date: £36, US$60, CAD$64)
Includes: Breakfast, Mid-Morning Coffee, Lunch, Afternoon Tea, full Dinners, and Banquet Dinner on Saturday evening.


5 Day Registration Fee is £50 per person.
(approximate rate on publish date: €58, US$83, CAD$90)
The Conference Registration Fees are due by February 1, 2010.
All registrants will receive confirmation by email or post.

You may Register on-line with a credit card at our website:

A print and post Registration Form is available to download from our website:

Schedule of Seminars and Discussions

8:30 PM – Informal Session: Getting to Know You

8:00 – Voluntary Sitting / Meditation
9:15 – Opening Remarks
9:30 – Stephen Aronson: Egoism and Compassion: A Higher Perspective
10:45 – Coffee Break
11:15 – Paper: Dimitri Peretzi: The Structure of Laws presented in the Tales
12:30 – Lunch
2:30 – Seminar 1: Ch. 31 of Beelzebub’s Tales – The Sixth and Last Sojourn of Beelzebub on the Planet Earth, facilitated by Terje Tonne
3:45 – Coffee Break
4:15 – Seminar 1: continued
Evening open for socializing

8:00 – Voluntary Sitting / Meditation
9:30 – Paper: Sy Ginsburg: There is in our Life a Certain Very Great Purpose
10:45 – Coffee Break
11:15 – Paper: Andreas Zarkadoulas & Anestis Christoforides: The Autonomous Nervous System in Ideas of Gurdjieff and Modern Neurophysiology
12:30 – Lunch
2:30 – Seminar 2: Ch. 6 of Meetings with Remarkable Men – Abram Yelov facilitated by Ian MacFarlane
3:45 – Coffee Break
4:15 – Seminar 2: Continued
8:30 – Cultural Event: RODA Musical Presentation

8:00 – Voluntary Sitting / Meditation
9:30 – Paper: Clare Mingins: The Two Chief Motors of our Existence: Food and Sex
10:45 – Coffee Break
11:15 – Paper: Arkady Rovner: The Gurdjieff Tradition – To Be Continued
12:30 – Lunch
2:30 – Seminar 3: Popi Asteri – Men N1, N2, N3, N4… and N7 in Beelzebub’s Tales
3:45 – Coffee Break
4:15 – Seminar 4: Mike Readshaw – To take the wrong road can be almost as long as a short cut – Or, what was Gurdjieff really doing?
7:30 – Conference Banquet

8:00 – Voluntary Sitting / Meditation
9:30 – Seminar 5: Where Do We Go From Here


Keep up to date on activities and changes at the conference website:


Examples of previous papers as an indication of the variety of topics:
1996 – James Moore, A Reflection on the Obligolnian Strivings
1997 – Paul Beekman Taylor, Deconstruction of History in the Third Series
1998 – Harry Bennett, Approaching the Neologisms of the First Series
1999 – Dr. Keith Buzzell, The Biological Foundations of the Sacred Impulses
2000 – Dr. Sophia Wellbeloved, Numbers, the Zodiac and The Tales
2001 – Wim Van Dullemen, Principles of Gurdjieff’s Movements
2002 – Ana Fragomeni, Triads and Laws
2003 – Dimitri Peretzi, On the Third Line of Work
2004 – Terje Tonne, Art and the Six Processes
2005 – Sy Ginsburg, Gurdjieff and the Study of Dreams
2006 – Prof. M. W. Thring, The Message of Ashiata Shiemash
2007 – Jose Tirado, Beelzebub’s Buddhas
2008 – Anthony Blake, Beelzebub in a Ring
2009 – James George, What Does Great Nature Now Require Of Us?

You are invited to submit a paper relevant to the study of Gurdjieff’s literary heritage for consideration for A&E 2010. Time: 1 hour – approx 30 minutes for the paper and 30 minutes for questions and answers.
Deadline for submission of an abstract is 1st November 2009.

The paper submission form may be downloaded from our website:
The form includes submission guidelines for abstracts and papers as well as style guidelines for printed copy. Please note that you will be expected to transcribe the questions and answers for inclusion in the published proceedings. An audio MP3 CD of the recorded session is provided for that purpose.

You are invited to volunteer to facilitate a seminar on one of the book chapters listed above in the Draft Program for 2010 or one seminar on Sunday morning on a topic that you suggest.
Time: 1 hour 15 minutes – approx 15 minutes for your introduction and 1 hour for open discussion.
Deadline for submission of an abstract is 1st November 2009.

The seminar submission form may be downloaded from our website:
The form includes submission guidelines for seminar introductions as well as style guidelines for printed copy. Please note that you will be expected to provide a written copy of your introduction as well as to transcribe the discussion period for inclusion in the published proceedings. An audio MP3 CD of the recorded session is provided for that purpose.



The Proceedings of the 14th All & Everything Conference will soon be available.
Printed copies can be purchased from:
ISBN: 9781905578269
The downloadable PDF eBook version will be available to purchase at our website:

Printed versions of past Proceedings are available from
Ebook versions of past Proceedings are available for purchase and download at our website: