According to George Gurdjieff, the time
for spirituality is when one has a genuine desire for change and is willing to
turn inward to seek its meaning. The best times for this to happen is in a
period of wars, political and social uncertainty when attention of the
majority is distracted by problems and trivialities of the world.
Only a few are interested in spirituality.
Those who declare themselves "spiritual but not religious" follow
different concepts, teachers and they do various practices from hearth healing
and soul searching all the way to kundalini awakening. They talk a lot about
God, spirituality, healthy food, mindfulness, higher consciousness, 5th
dimension etc... they talk just about anything except
how and by what we know ourselves.
Those who think that the purpose of life is power and a control of everything
are fully emerged in a asleep living their lives like zombies.
The time of world's political and economic turbulences perfectly blends the
New Age spirituality that is telling us to be zen, do nothing and live in the
moment. The New Age is the ultimate spiritual vacation wrapped up in a foolish
positive thinking.
That's completely fine, the false teachers preach to false followers. I don't
see any contradiction there but here I write about a magnificent old rascal
Gurdjieff.
He was a mystic who lived a joyous, care-free life while most of his disciples
live extremely restricted, rigid, and serious. His method was to weed out
those who understood from those who do not. Those who understood went away and
those who did not understand remained.
If you observe your life as well as the life of others, long enough, you would
discover that all your efforts to control things around and inside you are all
nonsense. Reaching this point of understanding, according to Gurdjieff is a
stage of illumination.
Gurdjieff gives quite a grim warning to humanity, speaking of a "mechanical man" trapped in "idiotism" of his beliefs. He describes humans as
unfortunates fragmented creatures bound in delusions. He describes a shocking
and colorful description of Buddha’s first noble truth of suffering, the
conceptual, emotional worries.
Gurdjieff delivers a spiritual truth very hard to swallow, the teaching that
personality or simply persona, ego does not ensouled a human being.
Step by step, from self-observation to self-remembrance he makes disciple
ready for authentic non-dual spirituality, Advaita, and mindfulness
meditation.
Gurdjieff was a devilish teacher for a fact that he wanted us to do
self-observation and see the tensions of life and our grandiose structure of
our persona which is built on nothing but lies, wishful thinking and
imagination.
He understood how people are made to conform and lose their true self. His
lessons are perfectly applicable in today’s time and age too.
In order to awaken, first of all one must realize that one is in a state of sleep. And in order to realize that one is indeed in a state of sleep, one must recognize and fully understand the nature of the forces which operate to keep one in the state of sleep, or hypnosis. It is absurd to think that this can be done by seeking information from the very source which induces the hypnosis.
... One thing alone is certain, that man’s slavery grows and increases. Man is becoming a willing slave. He no longer needs chains. He begins to grow fond of his slavery, to be proud of it. And this is the most terrible thing that can happen to a man.
~ George Gurdjieff
In Search of the Miraculous - Teachings of Gurdjieff, by
Ouspensky
It must be understood that man consists of two parts: essence and
personality.
Essence in man is what is his own. Personality in man is what is 'not his own.' 'Not his own' means what has come from outside, what he has
learned, or reflects, all traces of exterior impressions left in the memory
and in the sensations, all words and movements that have been learned, all
feelings created by imitation, all this is 'not his own,' all this is
personality.
From the point of view of ordinary psychology the division of man into
personality and essence is hardly comprehensible. It is more exact to say that
such a division does not exist in psychology at all.
A small child has no personality as yet. He is what he really is. He is
essence. His desires, tastes, likes, dislikes, express his being such as it
is. But as soon as so-called 'education' begins personality begins to grow.
Personality is created partly by the intentional influences of other people,
that is, by 'education,' and partly by involuntary imitation of them by
the child itself. In the creation of personality a great part is also played
by 'resistance' to people around him and by attempts to conceal from
them something that is 'his own' or 'real.'
Essence is the truth in man; personality is the false. But in proportion as
personality grows, essence manifests itself more and more rarely and more and
more feebly and it very often happens that essence stops in its growth at a
very early age and grows no further.
It happens very often that the essence of a grown-up man, even that of a very
intellectual and, in the accepted meaning of the word, highly 'educated' man,
stops on the level of a child of five or six. This means that everything we
see in this man is in reality 'not his own.' What is his own in man, that is,
his essence, is usually only manifested in his instincts and in his simplest
emotions.
There are cases, however, when a man's essence grows in parallel with his
personality. Such cases represent very rare exceptions especially in the
circumstances of cultured life. Essence has more chances of development in men
who live nearer to nature in difficult conditions of constant struggle and
danger.
But as a rule the personality of such people is very little developed. They
have more of what is their own, but very little of what is 'not their own,'
that is to say, they lack education and instruction, they lack culture.
Culture creates personality and is at the same time the product and the result
of personality.
We do not realize that the whole of our life, all we call civilization, all we
call science, philosophy, art, and politics, is created by people's
personality, that is, by what is 'not their own' in them.
The element that is 'not his own' differs from what is man's 'own' by the fact
that it can be lost, altered, or taken away by artificial means.
There exists a possibility of experimental verification of the relation of
personality to essence. In Eastern schools ways and means are known by the
help of which it is possible to separate man's personality from his essence.
For this purpose they sometimes use hypnosis, sometimes special narcotics,
sometimes certain kinds of exercises. If personality and essence are for a
time separated in a man by one or another of these means, two beings, as it
were, are formed in him, who speak in different voices, have completely
different tastes, aims, and interests, and one of these two beings often
proves to be on the level of a small child.
Continuing the experiment further it is possible to put one of these beings to
sleep, or the experiment may begin by putting to sleep either personality or
essence. Certain narcotics have the property of putting personality to sleep
without affecting essence. And for a certain time after taking this narcotic a
man's personality disappears, as it were, and only his essence remains.
And it happens that a man full of the most varied and exalted ideas, full of
sympathies and antipathies, love, hatred, attachments, patriotism, habits,
tastes, desires, convictions, suddenly proves quite empty, without thoughts,
without feelings, without convictions, without views. Everything that has
agitated him before now leaves him completely indifferent.
Sometimes he sees the artificiality and the imaginary character of his usual
moods or his high-sounding words, sometimes he simply forgets them as though
they had never existed. Things for which he was ready to sacrifice his life
now appear to him ridiculous and meaningless and unworthy of his attention.
All that he can find in himself is a small number of instinctive inclinations
and tastes. He is fond of sweets, he likes warmth, he dislikes cold, he
dislikes the thought of work, or on the contrary he likes the idea of physical
movement. And that is all.
Sometimes, though very seldom, and sometimes when it is least expected,
essence proves fully grown and fully developed in a man, even in cases of
undeveloped personality, and in this case essence unites together everything
that is serious and real in a man. "But this happens very seldom. As a rule a
man's essence is either primitive, savage, and childish, or else simply
stupid. The development of essence depends on work on oneself.
A very important moment in the work on oneself is when a man begins to
distinguish between his personality and his essence. A man's real I, his
individuality, can grow only from his essence. It can be said that a man's
individuality is his essence, grown up, mature. But in order to enable essence
to grow up, it is first of all necessary to weaken the constant pressure of
personality upon it, because the obstacles to the growth of essence are
contained in personality.
If we take an average cultured man, we shall see that in the vast majority of
cases his personality is the active element in him while his essence is the
passive element. The inner growth of a man cannot begin so long as this order
of things remains unchanged.
Personality must become passive and essence must become active. As has been
said earlier, in the case of less cultured people essence is often more highly
developed than it is in cultured man. It would seem that they ought to be
nearer the possibility of growth, but in reality it is not so because their
personality proves to be insufficiently developed. For inner growth, for work
on oneself, a certain development of personality as well as a
certain strength of essence are necessary.
Moreover, it happens fairly often that essence dies in a man while his
personality and his body are still alive. A considerable percentage of the
people we meet in the streets of a great town are people who are empty inside,
that is, they are actually already dead.
It is fortunate for us that we do not see and do not know it. If we knew what
a number of people are actually dead and what a number of these dead people
govern our lives, we should go mad with horror.
And indeed people often do go mad because they end out something of this
nature without the proper preparation, that is, they see something they are
not supposed to see. In order to see without danger one must be on the way. If
a man who can do nothing sees the truth he will certainly go mad. Only this
rarely happens. Usually everything is so arranged that a man can see nothing
prematurely.
Personality sees only what it likes to see and what does not interfere with
its life. It never sees what it does not like. This is both good and bad at
the same time. It is good if a man wants to sleep, bad if he wants to awaken.
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