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Gurdjidjief’sef’s ArtArt of theof the “Pr“Prepaepararationtion” ” **
Joseph
Joseph AzizeAzize
University of Sydney University of Sydney
Abstract Abstract
The most important of Gurdjief’s still little-known contemplative techniques was The most important of Gurdjief’s still little-known contemplative techniques was the daily exercise his pupils called the “Preparation.” No notes or recordings of a the daily exercise his pupils called the “Preparation.” No notes or recordings of a Preparation given
Preparation given by Gurdjief himself are known to exisby Gurdjief himself are known to exist.t. The chief aim of this articleThe chief aim of this article is to publish a transcript of the Preparation as given by George M. Adie (1901–1989), is to publish a transcript of the Preparation as given by George M. Adie (1901–1989), according to indications he had received from Gurdjief. Other personal pupils of according to indications he had received from Gurdjief. Other personal pupils of Gurdjief have attested to the accuracy with which Adie passed on the
Gurdjief have attested to the accuracy with which Adie passed on the tradition of tradition of thethe Preparation. Further references to the Preparation are examined, clarifying
Preparation. Further references to the Preparation are examined, clarifying its variousits various aspects.
aspects. The study closes bThe study closes by tracing the roots of the Preparation in Gury tracing the roots of the Preparation in Gurdjiefdjief’s thought,’s thought, and
and itsits almalmostost comcomplepletete disdisappappearearancancee frofromm thethe GurGurdjidjief ef tratraditditionion;; aa vicvictimtim,, asas itit wewerere,, of close secrecy and a shift in practices in many Gurdjief groups.
of close secrecy and a shift in practices in many Gurdjief groups.
Keywords Keywords
G.I. Gurdjief – P.D. Ouspensky – G.M. Adie – H.B. Ripman – Jean de Salzmann – Jean G.I. Gurdjief – P.D. Ouspensky – G.M. Adie – H.B. Ripman – Jean de Salzmann – Jean V
Vaysse – the Preparation – meditation – contemplation – Waysse – the Preparation – meditation – contemplation – Western esoteric practiceestern esoteric practice
IInnttrroodduuccttiioonn
“The readiness is all,” wrote Shakespeare (
“The readiness is all,” wrote Shakespeare ( Hamlet Hamlet 2. 2. 218), and Gurdjief’s 2. 2. 218), and Gurdjief’s technique of the “Morning Preparation,” often simply the “Preparation,” technique of the “Morning Preparation,” often simply the “Preparation,” exem-plies
plies in nuce in nuce his entire system of methods and ideas. If “poise” and “pause” his entire system of methods and ideas. If “poise” and “pause” are critical in Gurdjief’s practical approach to “human self-perfecting” (as are critical in Gurdjief’s practical approach to “human self-perfecting” (as contended by Applebaum 113–114), then the “Preparation” was his appointed contended by Applebaum 113–114), then the “Preparation” was his appointed
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means for pausing before the hurly-burly of the day’s activities begins, means for pausing before the hurly-burly of the day’s activities begins, col-lecting oneself, and making a plan for the conscious use of his method in the lecting oneself, and making a plan for the conscious use of his method in the circumstances of daily life. In
circumstances of daily life. In two previous articles I dealt with the intellectualtwo previous articles I dealt with the intellectual foundation of Gurdjief’s contemplation-like exercises, and two of his foundation of Gurdjief’s contemplation-like exercises, and two of his exer-cises in some detail: the “Four Ideals” (Azize, “Four Ideals”
cises in some detail: the “Four Ideals” (Azize, “Four Ideals” passim passim), and the), and the “ ” (Azize, “The Practice of Contemplation” 151–154). In the present “ ” (Azize, “The Practice of Contemplation” 151–154). In the present arti-cle I
cle I shall assume the shall assume the backgrobackground to Gurdjiefund to Gurdjief’s exer’s exercises presented there (seecises presented there (see especially Azize, “Four Ideals” 190–194). Reference will also be made to how especially Azize, “Four Ideals” 190–194). Reference will also be made to how these exercises were signicant in Gurdjief’s later practical work, but are these exercises were signicant in Gurdjief’s later practical work, but are rel-atively unknown outside the circle of those groups that follow his ideas and atively unknown outside the circle of those groups that follow his ideas and methods (“Four Ideals” 175–176). In those articles, I indicated that of especial methods (“Four Ideals” 175–176). In those articles, I indicated that of especial importance in Gurdjief’s practical methods was a daily contemplation-like importance in Gurdjief’s practical methods was a daily contemplation-like exercise called the “Preparation” (“Four Ideals” 187, 189; “The Practice of exercise called the “Preparation” (“Four Ideals” 187, 189; “The Practice of Con-templation” 146, 149). This is the study of the Preparation foreshadowed in templation” 146, 149). This is the study of the Preparation foreshadowed in those articles.
those articles.
The question is not of
The question is not of purely academic intpurely academic interest: the picture of Gurdjief erest: the picture of Gurdjief andand his system is rather more weighted towards theory than it should be. While his system is rather more weighted towards theory than it should be. While Gurdjief’s writing of a massive tome (
Gurdjief’s writing of a massive tome ( Beelzebub Beelzebub’s T’s Tales ales to to his his GrandsonGrandson) and) and fashioning of the Movements or Sacred Dances are well-known, and even his fashioning of the Movements or Sacred Dances are well-known, and even his “Toasts to the Idiots” have been freely mentioned, there has been reticence “Toasts to the Idiots” have been freely mentioned, there has been reticence when it comes t
when it comes to the Prepao the Preparation and tration and the exehe exercises. I ercises. I examine the Pxamine the Preparatireparationon in this manner: rst, I
in this manner: rst, I supply the complete transcript of supply the complete transcript of a Preparation; second,a Preparation; second, II oofeferr sosomeme cocommmmenentsts onon ththatat papartrticiculularar trtrananscscririptpt;; ththirird,d, II mamakkee susundndryry cocom- m-ments on selected aspects of the Preparation, drawing from the few available ments on selected aspects of the Preparation, drawing from the few available sources within the Gurdjief tradition; and nally, I search for the roots of the sources within the Gurdjief tradition; and nally, I search for the roots of the Preparation in one of Gurdjief’s talks from 1923, and note how and why it has Preparation in one of Gurdjief’s talks from 1923, and note how and why it has almost entirely disappeared from the Gurdjief
almost entirely disappeared from the Gurdjief traditiontradition..
Further, by producing a comprehensive psychology and cosmology, Further, by producing a comprehensive psychology and cosmology, exten-siv
sivee bodbodiesies of of litlitereratuaturere,, musmusic,ic, andand dadancence,, andandanan appapplieliedd metmethodhodoloologygy incinclud lud--ing the internal exercises, Gurdjief stood to his tradition as not only the ing the internal exercises, Gurdjief stood to his tradition as not only the founder but even something of a “culture hero,” comparable to the position founder but even something of a “culture hero,” comparable to the position of his near contemporary Rudolf Steiner (1861–1925) in Anthroposophy. If of his near contemporary Rudolf Steiner (1861–1925) in Anthroposophy. If Steiner’s Anthroposophy “inhabited the entire cultural life of its adherents” Steiner’s Anthroposophy “inhabited the entire cultural life of its adherents” (Cusack 174), so too did Gurdjief’s “Fourth Way” for his pupils (Ouspensky, (Cusack 174), so too did Gurdjief’s “Fourth Way” for his pupils (Ouspensky,
Miraculous
Miraculous 48–50). Intended as a contemporary alternative to the three tra- 48–50). Intended as a contemporary alternative to the three tra-ditional ways of the fakir, monk, and yogi, the Fourth Way was, like those ditional ways of the fakir, monk, and yogi, the Fourth Way was, like those vocations
vocations,, inculturated inculturated . This is too large a topic to give it full justice here,. This is too large a topic to give it full justice here, and in any event, since the Preparation and Exercises are so little known and in any event, since the Preparation and Exercises are so little known out-side of the Gurdjief groups, the rst deout-sideratum is to make them better side of the Gurdjief groups, the rst desideratum is to make them better known.
What then,
What then, is Gurdjief’s “Preparis Gurdjief’s “Preparation”ation”? It is a co? It is a contemplatintemplation-like on-like techniquetechnique that aims to induce self-collectedness at the beginning of each day. Gurdjief that aims to induce self-collectedness at the beginning of each day. Gurdjief stated that, in day to day life, people chiey relied on three brains or centers stated that, in day to day life, people chiey relied on three brains or centers which
which organizorganize e their their functions: functions: these these he he termed the termed the intellectintellectual, ual, the the feeling,feeling, and
andthethe momovinvingg cencentetersrs,, dirdirectectinging thothoughught,t, ememotiotionon andand motmotoror actactiviivityty (in(incluclud- d-ing sensation) respectively (
ing sensation) respectively ( Early Talks Early Talks 250–252). However, in most humans, 250–252). However, in most humans, Gurdjief said, the three do not work in tandem as they should, and as a result Gurdjief said, the three do not work in tandem as they should, and as a result the human organism operates wrongly and far beneath its proper level. “One the human organism operates wrongly and far beneath its proper level. “One centred activity,” he averred, “is hallucination, two centre (sic) activity is centred activity,” he averred, “is hallucination, two centre (sic) activity is semi-hallucination—three centre (sic) is none” (
hallucination—three centre (sic) is none” ( Early Talks Early Talks 388). The Preparation 388). The Preparation was design
was designed to alled to allow the praow the practitioner tctitioner to experieo experience three-centnce three-centered actered activity inivity in qui
quietet seaseatetedd conconditditionionss eaceachh mormorninning.g. TheThe aimaimss of of thethe PrPrepaepararatiotionn araree rerealializezedd both in the exercise itself, for the value of the balanced state which it both in the exercise itself, for the value of the balanced state which it facili-tates; and also as
tates; and also as a platform for planning a platform for planning and readying the practitioner for theand readying the practitioner for the da
dayy ahaheaead.d. AlAlththououghgh II shshalalll nonott exexplplororee itit heherere,, ththee PrPrepepararatatioionn mamayy alalsoso hahaveve aa ro
rolele inin “r“repepaiairiringng ththee papastst,,”” anandd inin foformrminingg “h“higigheherr bebeiningg bobodidieses”” (f(foror GuGurdrdjijieef’sf’s concept of “repairing the past” see Adie and Azize, especially 273–281, and for concept of “repairing the past” see Adie and Azize, especially 273–281, and for higher being bodies, see Ouspensky 40–42). It is central to the Preparation to higher being bodies, see Ouspensky 40–42). It is central to the Preparation to become aware of one’s own impulses and attitudes in a state of balanced (that become aware of one’s own impulses and attitudes in a state of balanced (that is, three-centered) quiet, and to “separate out” and arm a
is, three-centered) quiet, and to “separate out” and arm a conscious aim conscious aim for for life. This is the concept of “Djartklom,” which Adie mentions in the transcript life. This is the concept of “Djartklom,” which Adie mentions in the transcript below.
below.
By always giving the Preparation in slightly diferent forms, yet following By always giving the Preparation in slightly diferent forms, yet following the one set of principles, Gurdjief obliged his pupils to deduce a consistent the one set of principles, Gurdjief obliged his pupils to deduce a consistent framework for a contemplative exercise which would always vary, albeit framework for a contemplative exercise which would always vary, albeit some-times slightly. He told Annie-Lou Staveley (1906–1996) that when he taught times slightly. He told Annie-Lou Staveley (1906–1996) that when he taught them any exercise, he gave them a skeleton, and it was for them to place esh them any exercise, he gave them a skeleton, and it was for them to place esh upon it (oral communication from a personal pupil of Staveley’s, April 2016). upon it (oral communication from a personal pupil of Staveley’s, April 2016). That is, Gurdjief provided a paradigm that then had to be applied or renewed, That is, Gurdjief provided a paradigm that then had to be applied or renewed, as it were, each time the exercises were attempted. It is perhaps analogous as it were, each time the exercises were attempted. It is perhaps analogous to the way that every tennis player will have an individual style, yet all will to the way that every tennis player will have an individual style, yet all will recognizably be playing tennis. Further, each player will learn a technique, recognizably be playing tennis. Further, each player will learn a technique, and consistently apply it while playing so that an observer can identify that and consistently apply it while playing so that an observer can identify that play as being expressive of that player’s style, yet each stroke will be unique. play as being expressive of that player’s style, yet each stroke will be unique. Hence, on 17 September 1980, Adie said of the Preparation: “It can never be Hence, on 17 September 1980, Adie said of the Preparation: “It can never be repeated.”
repeated.”
So far as I am aware, Gurdjief never committed any of these exercises to So far as I am aware, Gurdjief never committed any of these exercises to writing, or m
writing, or made recorade recordings of them, although some of his pupils certainly diddings of them, although some of his pupils certainly did make their own notes or record themselves giving exercises, notwithstanding make their own notes or record themselves giving exercises, notwithstanding the strictures against committing such matters to writing in the Gurdjief the strictures against committing such matters to writing in the Gurdjief
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dition (a
dition (a prohibitioprohibition expressed, for n expressed, for example, by Vexample, by Vaysse 168). Ouspensky notesaysse 168). Ouspensky notes thi
thiss rerequiquireremenmentt asas datdatinging babackck toto GurGurdjidjief’sef’s rrstst yeyearsars of of teteachachinging,, inin RuRussissiaa inin 19
191515,, bubutt adaddsds ththatat GuGurdrdjijieef f acacceceptpteded ththatat sesecrcrececyy cocoululdd bebe aa ttemempoporararyry popolilicycy:: it
it wwasas nonott anan aiaimm inin ititseselflf,, bubutt seservrveded ththee pupurprpososee of of enensusuriringng ththatat ththee teteacachihingngss not
not bebe “tr“transansmitmittetedd inin disdistotortrteded forformm”” (14(14).). GurGurdjidjief ef agragreeeedd thathatt thetherere coucouldld bebe “no better formulation” of the secrecy requirement than that: “… no one would “no better formulation” of the secrecy requirement than that: “… no one would have the right to speak of or describe any experiment unless he is able to carry have the right to speak of or describe any experiment unless he is able to carry it out himself” (Ouspensky 14). I return to this question, from a diferent it out himself” (Ouspensky 14). I return to this question, from a diferent per-spective, in Part
spective, in Part below below.. As
As stated,stated, nono transcripttranscript oror recordinrecordingg of theof the PreparPreparationation as givenas given byby Gurdjief Gurdjief survives, to the best of the author’s knowledge. However, I have personally survives, to the best of the author’s knowledge. However, I have personally veried
veried with with four four personal personal pupils pupils of of Gurdjief Gurdjief (Annie-Lou (Annie-Lou StaveStaveleyley, , Dr Dr JohnJohn Les
Lesteterr,, MeMedd ThrThringing,, andand SolSolangangeses ClaClaustustreres)s) thathatt thethe PrPrepaepararatiotionn inin thethe mamannennerr it was taught by Adie was faithful to Gurdjief’s teaching. George Mountford it was taught by Adie was faithful to Gurdjief’s teaching. George Mountford Adie (1901–1989) was a
Adie (1901–1989) was a personal pupil personal pupil of of Gurdjief. For AdieGurdjief. For Adie’s relevan’s relevant historyt history,, see Adie and Azize
see Adie and Azize passim passim. Adie’s wife, Helen Cradock Adie (1909–1996) gave. Adie’s wife, Helen Cradock Adie (1909–1996) gave substantially the same Preparation; that is, she followed exactly the same substantially the same Preparation; that is, she followed exactly the same form or template, even if, like Adie, she never repeated herself, but always form or template, even if, like Adie, she never repeated herself, but always re
respsponondededd toto whwhatat shshee sesensnseded wwasas dedemamandndeded ririghghtt ththenen toto seservrvee ththee aimaimof theof the Pr
Prepaepararatiotion.n. AAvavailailableble toto thethe autauthorhor araree notnot onlonlyy hishis owownn rerecolcolleclectiotions,ns, butbut alsalsoo a number of
a number of tape recordings made at Adie’tape recordings made at Adie’s instructions of s instructions of the Preparation asthe Preparation as he
he gagaveve itit atat fofourur-w-weeeeklklyy memeetetiningsgs of alof alll hihiss pupupipilsls (v(vararyiyingng inin nunumbmberer bebetwtweeeenn 85 and 100) in Sydney from 1977 to the time of his death in 1989. The author 85 and 100) in Sydney from 1977 to the time of his death in 1989. The author personally knew Adie from 1981 to his death.
personally knew Adie from 1981 to his death.
Of particular importance as a supplementary source to Adie, is the legacy Of particular importance as a supplementary source to Adie, is the legacy of Hugh Brockwill Ripman (d. 1980), who, like Adie, was a pupil of of Hugh Brockwill Ripman (d. 1980), who, like Adie, was a pupil of Ouspen-sky, Gurdjief, and Jeanne de Salzmann (1889–1990),
sky, Gurdjief, and Jeanne de Salzmann (1889–1990), seriatim seriatim. In. In Ques Questiotionsns and and Answers
Answers along along the the WWayay (2009), a posthumously published collection of Rip- (2009), a posthumously published collection of Rip-man’s answers in group meetings, which were held in Washington .., the man’s answers in group meetings, which were held in Washington .., the anonymous editor or editors include a fairly lengthy chapter titled “Collection” anonymous editor or editors include a fairly lengthy chapter titled “Collection” which
which deals in deals in some detail some detail with with the Preparation, although the Preparation, although not not by that by that name.name. The indications in Jean Vaysse’s
The indications in Jean Vaysse’s Toward Awakening Toward Awakening (1979) are as signicant (1979) are as signicant as they are clear, although Vaysse only addresses preliminary matters. Vaysse as they are clear, although Vaysse only addresses preliminary matters. Vaysse (c. 1917–1975) apparently met Gurdjief in 1947. A prominent Paris cardiologist, (c. 1917–1975) apparently met Gurdjief in 1947. A prominent Paris cardiologist, he played a leading role in the groups before his untimely death. This article he played a leading role in the groups before his untimely death. This article also draws upon to some unpublished transcripts of group meetings in also draws upon to some unpublished transcripts of group meetings in Lon-don from the 1950s and 1960s taken by Maurice Desselle and Henriette Lannes don from the 1950s and 1960s taken by Maurice Desselle and Henriette Lannes (as to whom see below). Adie also sat in front of these groups with them (the (as to whom see below). Adie also sat in front of these groups with them (the people who “sit in front” respond to the questions). Desselle and Lannes had people who “sit in front” respond to the questions). Desselle and Lannes had enjoyed even greater access to Gurdjief than Adie had, having been with enjoyed even greater access to Gurdjief than Adie had, having been with
Gur-
dji
djief tef thrhrougoughh WWorlorldd WWarar .. AdAdieie conconsidsiderereded thethemm autauthorhoritiitieses onon thethe autauthenhentictic Gurdjief method.
Gurdjief method.
TThhee PPrreeppaarraattiioonn
As
As an an example, example, then, then, of of how how the the PreparatPreparation ion could could be be applied, applied, a a verbativerbatimm transcriptof aPreparationgivenbyGeorgeAdie,on14August1985tohisgroups transcriptof aPreparationgivenbyGeorgeAdie,on14August1985tohisgroups in Newport, Australia is presented. This is a relatively short presentation, but in Newport, Australia is presented. This is a relatively short presentation, but not so brief that the outline does not appear reasonably completely. For the not so brief that the outline does not appear reasonably completely. For the sake of the commentary given later in this article, I have numbered each sake of the commentary given later in this article, I have numbered each paragraph:
paragraph: .
. HoHoww ttoo unundedersrstatandnd momorree ththee sisitttitingng ththatat wwee hahaveve,, ththee prprepepararatatioion?n? SoSome me--thing to help me move from a passive state to an active one. I think I’m thing to help me move from a passive state to an active one. I think I’m awake, but I’m not, I still sleep.
awake, but I’m not, I still sleep. .
. BuButt byby cucuststomom,, bbyy trtradadititioion,n, atat ththee imimpapactct of of sosomeme eextxterernanall ininueuencnce,e, lilikkee now when we’re together, I close my eyes and go within. But I need to now when we’re together, I close my eyes and go within. But I need to know that I have this sensory envelope—I have the actual body—but I know that I have this sensory envelope—I have the actual body—but I have the sensory envelope around me, and I try to withdraw inside that, have the sensory envelope around me, and I try to withdraw inside that, and maybe I close the eyes in order to shut out external impressions, and and maybe I close the eyes in order to shut out external impressions, and I go within. And from inside, I am not troubled to the same extent with I go within. And from inside, I am not troubled to the same extent with exter
external lights and nal lights and sounds and so sounds and so forth.forth. .
. And fAnd frorom tham that innet inner condr conditiition, I dion, I direrect my act my attttentention tion to my boo my bodydy, its, its extremities, to my feeling, to my breathing, to what’s happening.
extremities, to my feeling, to my breathing, to what’s happening. .
. But But I am I am stilstill at l at the the mermercy ocy of turninf turning thg thoughtoughts, I s, I am sam still till at at the the mermercy ocy of f tu
turnrniningg ththououghghtsts,, bubutt II ststrurugggglele.. II seseee I’I’mm lolostst.. II trtryy agagaiain.n. II nonotiticece.. II puputt mmy y attention on my foot. A little bit later I know that it’s … disappeared, and attention on my foot. A little bit later I know that it’s … disappeared, and I am again
I am again doing doing something. something. .
. But But I stI still ill strugstruggle, gle, and and by by virtuvirtue of te of that, hat, at at a cea certairtain mon momentment, I , I recrecognisognisee a clearer impulse, I’m connected with a higher idea.
a clearer impulse, I’m connected with a higher idea. .
. And And now now with with thatthat, w, which hich sort sort of—iof—it sot sort rt of conof consolidsolidateates a s a certcertain ain inneinnerr wish,
wish, and and now now I I can can direct direct my my attenattention tion quite quite clearly clearly to to my my foot, foot, andand to the other foot, and eventually my breathing, my head—there’s no to the other foot, and eventually my breathing, my head—there’s no doubt.
doubt.
It will It will become apparent that I become apparent that I have benetthave benetted from ed from access to unpuaccess to unpublished transcripts, in blished transcripts, in thethe aut
author’hor’ss pospossessessiosion,n, of of meetmeetingingss inin NewNewporport,t, SySydnedneyy AuAustrstralialiaa witwithh G.MG.M.. AdiAdie,e, andand inin LonLondondon with Maurice Desselle, Henriette Lanne
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. And And therthere’e’s thas that et experxperience ience of the of the threthree cee centrntres, es, and and thougthought, ht, mormore ore or le
lessss,, shshououldld bebe nonott trtrououblblining.g. In In ththee veveryry didiststanancece itit’’ss gogoiningg onon, , bubutt itit’’ss nonott concerning me. I can centralise my force.
concerning me. I can centralise my force. .
. And And then then I haI have a ve a litlittle tle whilwhile in e in my my oraoratortory or y or HrhaHrhaharhharhtzahatzaha, or , or what what--ever you like to call it, I have a little time to experience whatwhat--ever I can ever you like to call it, I have a little time to experience whatever I can experience there, what I can understand there.
experience there, what I can understand there. .
. And aAnd aftfter a ceer a certartain tiin time, I hme, I havave to ce to come oome out agut again aain and lind live mve my lify life. Ite. It’’ss very signi
very signicant, the kind cant, the kind of movement I maof movement I make tke to open. Is it o open. Is it already balready beingeing dragged open, or do I from a balanced position decide to open? That is dragged open, or do I from a balanced position decide to open? That is the exercise.
the exercise.
. . NoNoww wewe’l’lll bebe ququieiett foforr ababououtt veve oror tetenn miminunutetes.s. PPeoeoplplee woworkrk.. ThThisis isis woworkrk.. W
We come to worke come to work.. .
. I havI have no e no timtime to waste to waste. I e. I momoveve. I . I momove frove from one part to anotm one part to anotherher. It’. It’ss fortunate I have all these diferent parts, and they are, to a certain extent fortunate I have all these diferent parts, and they are, to a certain extent connectedbypreviouseforts.IcannothangononeincaseIgetlostagain. connectedbypreviouseforts.IcannothangononeincaseIgetlostagain. I work, I work.
I work, I work.
. . AsAs II cocontntininueue ttoo sesensnsee mmysyselelf,f, II nonotiticece mmyy brbreaeathth.. II nonotiticece ththatat itit isis oowiwingng down. I notice its deniteness. I take in force. May be something rises down. I notice its deniteness. I take in force. May be something rises from the pit of
from the pit of the stomach. Therethe stomach. There’s a connection there, and there is ’s a connection there, and there is thisthis Djartklom takes place, and the product sinks down again, also lls the Djartklom takes place, and the product sinks down again, also lls the body while the unused portion
body while the unused portion is exhaled.is exhaled. .
. I contiI continue tnue to sense mo sense myself and the payself and the parts. rts. The senThe sensatisation and bron and breatheathinging have a diferent rhythm, they go together—it is possible—my head is have a diferent rhythm, they go together—it is possible—my head is getting clearer—I follow.
getting clearer—I follow. .
. I realI realize thaize that I am being helt I am being helped by higped by higher ideher ideas, higas, higherher—n—ner mater matterter en
enteteriringng ththrorougughh ththee cecentntrere of of mmyy heheadad,, jojoinininingg wiwithth ththee aiairr ththatat’’ss cocomimingng in, helping it.
in, helping it. .
. Now Now it’s it’s the whothe whole of sensationle of sensation, peripher, peripheral and al and also intalso internal aernal as wels well, andl, and the breathing, and the force lling me, and the stomach down, the the breathing, and the force lling me, and the stomach down, the pot-shaped, and the
shaped, and the head balanced, and the head balanced, and the eyes without any crows-feet. Noeyes without any crows-feet. No tension on the forehead: the eyeballs complete
tension on the forehead: the eyeballs completely limp and ly limp and passive in thepassive in the sockets of the eyes.
sockets of the eyes. .
. As long aAs long as I am wats I am watchfulchful, as long as I am car, as long as I am carefuleful, I’m r, I’m relatelativeively safe foly safe for ar a short time.
short time.
. . II fefeelel mmysyselelf f ggetettitingng momorree ststrronongg wiwithth ththee enentrtryy of of ththisis foforrcece …… momorere sosolilid.d. .
. NoNow I w I manmanifeifest mysst myself innerelf innerlyly. Silen. Silently I saytly I say, with all the for, with all the force of ce of my my fe
feelelining,g, “I“I””,, anandd wiwithth alalll ththee foforcrcee of mof myy sesensnsatatioion,n, inin mmyy spspinine,e, “.“.”” ThThrereee times quite silently, on the in-breath, “I”, and on the out breath, “.” times quite silently, on the in-breath, “I”, and on the out breath, “.” .
. I feel I feel how mahow material terial that is. that is. I feel I feel the qualitthe quality of the maty of the material werial within me—ithin me— the certainty of it.
.
. And now And now I breatI breathe it. I he it. I don’don’t allow t allow the vocathe vocal chords l chords to vibrto vibrate, ate, but I do but I do itit on the breath, three times. I have to open my mouth for this:
on the breath, three times. I have to open my mouth for this:
. . — — … —… — … … ——.. .
. And noAnd now tw to the o the minimum, minimum, the minithe minimum dynmum dynamic I amic I can in can in order order to to makemake it the truest, in a low voice, I murmur: — … — … —.
it the truest, in a low voice, I murmur: — … — … —.
. . AAh-h-.. .
. I observI observe how e how I open mI open my eyey eyes, movs, move my e my hands, I hands, I come acome awakwake.e.
CCoommmmeennttaarryy oonn tthhee TTrraannssccrriippttiioonn
While much of the transcript is self-explanato
While much of the transcript is self-explanatoryry, a few comments are in orde, a few comments are in orderr.. 1. This is a prelude of ideas to orient the listeners, and to summon an attitude 1. This is a prelude of ideas to orient the listeners, and to summon an attitude appropriate for the Preparation to follow. It is so closely related to the appropriate for the Preparation to follow. It is so closely related to the Prepara-tion, and so instructive as to the purpose of the PreparaPrepara-tion, that it could not tion, and so instructive as to the purpose of the Preparation, that it could not be omitted without some loss of clarity. As Adie pithily indicates, the process be omitted without some loss of clarity. As Adie pithily indicates, the process of the Preparation is intended to be a movement from the hypnotic sleep, in of the Preparation is intended to be a movement from the hypnotic sleep, in which, according t
which, according to Gurdjief most of o Gurdjief most of humanity liveshumanity lives, to relativ, to relative waking (Ous-e waking (Ous-pen
penskskyy 66,66, andand GurGurdjidjiefef,, Early Early TTalksalks22226,6, nnessessinging thithiss byby rereferferrinringg toto “d“dififererentent degrees betw
degrees between our waking state and sleep”).een our waking state and sleep”). This awakThis awakening with all of ening with all of one’one’ss fa
facucultltieiess woworkrkiningg inin tatandndemem alallolowsws ononee “t“too bebe,,”” anandd whwhenen ononee cacann “b“be,e,”” ononee cacann consciously formulate an aim, direct one’s actions towards achieving it, and consciously formulate an aim, direct one’s actions towards achieving it, and he
hencncee bebecocomeme abablele “t“too dodo”” (O(Oususpepensnskkyy 2121–2–22,2, 5454,, 5959,, 9999,, anandd 10102)2).. ThThisis aawwakaken en--ing and “becomen--ing” is essentially the same, in Gurdjief’s system, as acquiren--ing ing and “becoming” is essentially the same, in Gurdjief’s system, as acquiring one’s own “I” and hence moving from internal or psychological passivity to one’s own “I” and hence moving from internal or psychological passivity to internal activity (the most concise statement of these propositions in internal activity (the most concise statement of these propositions in Gurd- jief
jief’s ’s own own words words is is found found in in the the lecture lecture “The “The Study Study of of PsychoPsychologylogy. . Man, Man, thethe Machine” delivered in London in 1922, and reprinted in Gurdjief,
Machine” delivered in London in 1922, and reprinted in Gurdjief, Early Talks Early Talks
123–128).
123–128). The term “sittThe term “sitting” was often used for the Preparatiing” was often used for the Preparation within Gurdjief on within Gurdjief groups, and Adie would also use them interchangeably.
groups, and Adie would also use them interchangeably.
2. Adie refers to a custom or tradition because the Preparation was to be 2. Adie refers to a custom or tradition because the Preparation was to be attempted each and every morning, and so become a benecial habit. attempted each and every morning, and so become a benecial habit. Al-tho
thoughugh,, inin othotherer concontetextsxts,, GurGurdjidjief ef wowoulduld sasayy thathatt habhabitsits wewerere stustultiltifyifyingng (Ou(Ous- s-pensky 111–113 and 179), he distinguished good from bad habits: Adie said that pensky 111–113 and 179), he distinguished good from bad habits: Adie said that Gurdjief would, on occasion, advise them to “take habit” (Gurdjief’s Gurdjief would, on occasion, advise them to “take habit” (Gurdjief’s verba-tim words), meaning, to make a conscious connection between a harmless tim words), meaning, to make a conscious connection between a harmless habit and their desire to acquire real “I,” so that the habit became a habit and their desire to acquire real “I,” so that the habit became a remind-ing factor. Adie gave the example of usremind-ing mustard: if I like mustard with my ing factor. Adie gave the example of using mustard: if I like mustard with my
“ ”
“ ”
meat, then each time I reach for it, I should remember to collect myself meat, then each time I reach for it, I should remember to collect myself (per-sonal recollection of the author’s). The idea of raising to consciousness the sonal recollection of the author’s). The idea of raising to consciousness the “sensory envelope of the body” is critical in Gurdjief’s practical thought. In a “sensory envelope of the body” is critical in Gurdjief’s practical thought. In a lec
lecturturee of of 2020 JanJanuaruaryy 19192323 whiwhichch isis anaanalyslyseded inin PPartart ,, GurGurdjidjief ef disdiscuscussesses sensensa- sa-tion and feeling, distinguishes the one from the other and concludes that: “ tion and feeling, distinguishes the one from the other and concludes that: “ For For primary
primary exerexercises cises in in self-remembering the self-remembering the participation participation of of all all the the three centresthree centres is necessary
is necessary” (Gurdjief,” (Gurdjief, Early Talks Early Talks 203–209, quoting 205; italics in the origi- 203–209, quoting 205; italics in the origi-nal).
nal).
3. The instruction in the Preparation was that one’s body should eventually 3. The instruction in the Preparation was that one’s body should eventually be sensed as a whole simultaneously, while being aware of the breathing and be sensed as a whole simultaneously, while being aware of the breathing and the quality of
the quality of feeling. The referfeeling. The reference to “what’s happening” is ence to “what’s happening” is to being awarto being aware of e of one’s own body, feeling and thought, and also to external impressions such as one’s own body, feeling and thought, and also to external impressions such as sounds. One aims to retain a thread of consciousness, despite the inevitable sounds. One aims to retain a thread of consciousness, despite the inevitable distractions. Adie would say: “thought proceeds.” Thought and associations distractions. Adie would say: “thought proceeds.” Thought and associations ca
cannnnotot bebe ststopoppeped,d, bubutt whwhenen aa “h“higigheher”r” mimindnd isis aavavaililabablele,, ouourr orordidinanaryry ththououghghtt and associations are no hindrance, and can even remain passive until called and associations are no hindrance, and can even remain passive until called upon. I intend to deal with this more fully, and to compare this with similar upon. I intend to deal with this more fully, and to compare this with similar comments from the traditions of Buddhist meditation, in a book-length study. comments from the traditions of Buddhist meditation, in a book-length study. It should be noted that in the Gurdjief system all thought implies at least It should be noted that in the Gurdjief system all thought implies at least some consciousness, but there can be a consciousness which is above our some consciousness, but there can be a consciousness which is above our ordinary thought, and which can wordlessly direct the practitioner during ordinary thought, and which can wordlessly direct the practitioner during the Preparation and exercises, and perhaps even in life (Adie, transcript from the Preparation and exercises, and perhaps even in life (Adie, transcript from 1979).
1979).
4. Distractions are dealt with in Part . 8. Here Adie mentions the foot only 4. Distractions are dealt with in Part . 8. Here Adie mentions the foot only because it was one
because it was one suitable place to begin the suitable place to begin the PreparaPreparation. When Adie says, “Ition. When Adie says, “I am again
am again doing doing something,” he is warning the practitioners not to force what something,” he is warning the practitioners not to force what has to be a gentle efort. On 14 February 1979, he directed:
has to be a gentle efort. On 14 February 1979, he directed:
Now I start from the head, and direct the attention in this very, very quiet Now I start from the head, and direct the attention in this very, very quiet way
way. . VVery ery neat. neat. VVery ery clean. clean. VVery ery denite. I denite. I place place some some of of that that attenattentiontion on my right arm … I direct my attention simply by turning the gaze of on my right arm … I direct my attention simply by turning the gaze of the mind onto that arm. And I leave it there until there is unquestionable the mind onto that arm. And I leave it there until there is unquestionable sensation in the arm.
sensation in the arm.
5. Gurdjief taught that only by the struggle between “yes” and “no” can one 5. Gurdjief taught that only by the struggle between “yes” and “no” can one have inside oneself the friction needed to unite the diverse parts of oneself. have inside oneself the friction needed to unite the diverse parts of oneself. In Ouspensky 43–44, Gurdjief is reported as using the analogy of a retort In Ouspensky 43–44, Gurdjief is reported as using the analogy of a retort
our stated internal diversity, while the chemical fusion of the metals into one our stated internal diversity, while the chemical fusion of the metals into one sym
symbobolizlizeses intinternernalal uniuniccatiation.on.ThaThatt wewe araree conconnecnectetedd witwithh “hi“highegherr ideideasas,,”” andand “higher forces,” and that we can potentially benet more from these ideas and “higher forces,” and that we can potentially benet more from these ideas and forces than we do, was a stable of Gurdjief’s thought (for some explanation, forces than we do, was a stable of Gurdjief’s thought (for some explanation, se
seee ththee mamateteririalalss cocollllecectetedd inin AzAzizize,e, “F“Fouourr IdIdeaealsls”” 17174,4, 17178,8, 18182,2, 18184,4, 18186,6, 181877 n.n. 3939,, 188, and 190).
188, and 190).
6. Although parts of
6. Although parts of the body are mentioned sequentiallythe body are mentioned sequentially, the , the instruction wasinstruction was al
alwwaaysys toto adaddd ththee sesensnsatatioionn of eaof eachch papartrt totoththee ononee bebefoforeremementntioionened,d, soso ththatat by by the end of the exercise of raising physical sensation to consciousness, one has the end of the exercise of raising physical sensation to consciousness, one has a sense of the entire body (see . 10 below). Gurdjief considered the ability a sense of the entire body (see . 10 below). Gurdjief considered the ability to say “I wish” with the whole of myself to be an “impulse,” which could be to say “I wish” with the whole of myself to be an “impulse,” which could be developed by exercises (Gurdjief,
developed by exercises (Gurdjief, L Lififee isis RReaeal l 111–112 and 135–136). 111–112 and 135–136). 7.
7. The three centers Adie refThe three centers Adie refers to are the moving, feeling and intellectual cen-ers to are the moving, feeling and intellectual cen-ters, controlling the body, the feeling and the mind, respectively (Ouspensky, ters, controlling the body, the feeling and the mind, respectively (Ouspensky,
Miraculous
Miraculous 55, 109–110). He is specically alluding to the experiences of phys- 55, 109–110). He is specically alluding to the experiences of phys-ical sensation, of feeling oneself to be present, and of intellectually directing ical sensation, of feeling oneself to be present, and of intellectually directing the Preparation.
the Preparation.
8. The aim of the Preparation is not to project anything upon my 8. The aim of the Preparation is not to project anything upon my experi-ence, but rather to receive it as it is, whatever my experience may be (see ence, but rather to receive it as it is, whatever my experience may be (see .2 below). Adie refers to coming to within one’s “atmosphere,” and .2 below). Adie refers to coming to within one’s “atmosphere,” and remain-in
ingg wiwiththinin ththatat cicircrcumumscscriribebedd arareaea toto woworkrk atat ththee PrPrepepararatatioionn (s(seeee .. 55 bebelolow)w).. When
When Adie Adie alludes alludes to to an an “ora“oratory” tory” he he means means a a place place of of prayprayerer. . Adie, Adie, amongamong others, often drew analogies with Christian concepts and teachings. For the others, often drew analogies with Christian concepts and teachings. For the “Hrhaharhtzaha,” see . 5 below. Adie’s mention of an oratory and to a “Hrhaharhtzaha,” see . 5 below. Adie’s mention of an oratory and to a “Hrha-harhtzaha,” signies that the person working at the Preparation retains a focus harhtzaha,” signies that the person working at the Preparation retains a focus only upon
only upon themselvthemselves within es within their atmosphere.their atmosphere. 9.
9.TheTheprpractactitiitioneonerr aimaimss hahaveve thetheininueuencenceof of thethererelatlativivelyelycolcolleclectetedd inninnerer stastatete during daily life, although one’s experience in life cannot be the same as it is during daily life, although one’s experience in life cannot be the same as it is during the protected conditions of the Preparation. Just as one was to gently during the protected conditions of the Preparation. Just as one was to gently and deliberately lower one’s eyelids and close one’s lips, so too, the re-opening and deliberately lower one’s eyelids and close one’s lips, so too, the re-opening to the world is to be intentional and without violence.
to the world is to be intentional and without violence.
10. Gurdjief’s tradition is known among his pupils as “the Work.” A period of 10. Gurdjief’s tradition is known among his pupils as “the Work.” A period of ve minutes would be very short for a Preparation. Ten minutes is the ideal ve minutes would be very short for a Preparation. Ten minutes is the ideal minimum. It is said that Gurdjief himself recommended more than twenty minimum. It is said that Gurdjief himself recommended more than twenty minutes only for the specic exercises he taught, such as the “Four Ideals.” minutes only for the specic exercises he taught, such as the “Four Ideals.”
“ ”
“ ”
11. The reference to previous eforts ties in with Adie’s view that a tradition is 11. The reference to previous eforts ties in with Adie’s view that a tradition is created. Previous eforts to sense the body leave a trace, and when one comes created. Previous eforts to sense the body leave a trace, and when one comes again to sense the body, those traces become active, and assist the fresh efort. again to sense the body, those traces become active, and assist the fresh efort. Although Adie speaks of
Although Adie speaks of moving from part to part without “hanging on,” he ismoving from part to part without “hanging on,” he is not denying that the sensation of
not denying that the sensation of the parts were cumulatively added until onethe parts were cumulatively added until one had a sense of
had a sense of the whole (see Part . 10). the whole (see Part . 10). RatherRather, he means not , he means not to linger on oneto linger on one part of the body, e.g. an aching stomach, and so compromise the experience of part of the body, e.g. an aching stomach, and so compromise the experience of the whole.
the whole. 12
12.. FForor “D“Djajartrtklklomom”” seseee .. 55 bebeloloww.. ThThee brbreaeathth isis cecentntrarall toto GuGurdrdjijieef’sf’s exexererciciseses.s. Adie recommend
Adie recommended a ed a heighteneheightened awarend awareness of ess of the breath without altering orthe breath without altering or in
inteterfrfereriningg wiwithth itit.. ThThee prpracactitititiononererss prpresesenentt onon 1414 AAugugusustt 19198585 wewerere alalll fafamimililiarar with
with this this aspect aspect of of the the practice. They practice. They would have would have often heard often heard things things such such asas what Adie had said on 15 Nov
what Adie had said on 15 November 197ember 1978:8: Now (I become awa
Now (I become aware ofre of) the impressions of ) the impressions of breath … also sense impres-breath … also sense impres-sions of breath, but not only. The signicance which begins to appear in sions of breath, but not only. The signicance which begins to appear in the rhythm of the breath, and the rise and fall. The head joins with its the rhythm of the breath, and the rise and fall. The head joins with its realization of the very ne force included in the oxygen of the air, a very realization of the very ne force included in the oxygen of the air, a very ne material … the witness of the senses that this enters and mingles in ne material … the witness of the senses that this enters and mingles in the breast with another force, the observation that the force ows down the breast with another force, the observation that the force ows down into the pit of the stomach, the used portion exhaled … I begin to into the pit of the stomach, the used portion exhaled … I begin to experi-ence the rhythm of this ebb and ow. I can discern a readjustment in the ence the rhythm of this ebb and ow. I can discern a readjustment in the br
breaeastst,, aa didiffererenentt kikindnd of lof lififee ararisisining.g. AA sosortrt of of ooododiningg of aof a didiffererenentt kikindnd of
of force (i.e. from the force of the sensation).force (i.e. from the force of the sensation). The term
The term tanden tanden comes from Buddhism (see Dürckheim 176, and the com- comes from Buddhism (see Dürckheim 176, and the com-ments on Dürchkeim and his importance to the Gurdjief
ments on Dürchkeim and his importance to the Gurdjief traditiotradition below).n below). 13. The rhythm of the breath is obvious to anyone who attends to it, but Adie 13. The rhythm of the breath is obvious to anyone who attends to it, but Adie is saying that he also experiences a rhythm in the sensation of the body. He is saying that he also experiences a rhythm in the sensation of the body. He would
would referrefer toto severaseverall rhythmsrhythms,, thethe circulationcirculation of theof the blood,blood, thethe physicalphysical aspectaspect of
of breathinbreathing, and also g, and also other subtle rhythms and “pulses” related to the nerves.other subtle rhythms and “pulses” related to the nerves. 14. According to Gurdjief’s system of ideas, the Preparation is,
14. According to Gurdjief’s system of ideas, the Preparation is, inter alia inter alia, , aa feeding upon not only air, but also upon substances of a higher than earthly feeding upon not only air, but also upon substances of a higher than earthly provenance.
provenance.
15
15.. ThThee “p“potot-sh-shapapeded”” isis aa rerefefererencncee ttoo ththee bebellllyy,, whwhenen itit hahass bebeenen slsligighthtlyly pupushsheded forward (Dürckheim 192). In this respect, Adie, and many others in the forward (Dürckheim 192). In this respect, Adie, and many others in the Gurd- jief
jief traditiontradition, , not not least least Jeanne Jeanne de de Salzmann, Salzmann, were inuenced were inuenced by by DürckeDürckeim’im’ss thought, especially his book
thought, especially his book Hara Hara (1977 [1956]). (1977 [1956]).
20. and 21. Saying “ ” at the end of the Preparation and sensing the 20. and 21. Saying “ ” at the end of the Preparation and sensing the rever-beration is not universal throughout the Gurdjief tradition, although it was beration is not universal throughout the Gurdjief tradition, although it was a leading feature of many of his exercises. Some who knew and studied with a leading feature of many of his exercises. Some who knew and studied with Willem Nyland
Willem Nyland (1890–197(1890–1975), 5), one one of of Gurdjief’s Gurdjief’s leading pupils leading pupils in in North Amer-North Amer-ica, have told the author that Nyland did not have the full Preparation, only ica, have told the author that Nyland did not have the full Preparation, only an exercise in sensation, yet he taught them to experience the resonance of an exercise in sensation, yet he taught them to experience the resonance of the words “ ” at the end of that exercise. More generally however, pupils the words “ ” at the end of that exercise. More generally however, pupils of
of GurGurdjiedjief f had the Preparhad the Preparatioation but n but not the armanot the armation “ tion “ ” ” as describas describeded above.
above. 22
22.. OfOftetenn AdAdieie wowoululdd ususee ththee “ “ ”” ththrereee titimemes:s: rsrst,t, sisilelentntlyly;; sesecocondndlyly wiwithth ththee mouth open but no sound beyond the slightest murmur; and third, speaking mouth open but no sound beyond the slightest murmur; and third, speaking the words with the minimum volume.
the words with the minimum volume.
23. Initially, I did not at all understand the word pronounced “Ah-mon.” One 23. Initially, I did not at all understand the word pronounced “Ah-mon.” One day, I asked Adie what it was, and he replied that it was “Amen.” I asked him day, I asked Adie what it was, and he replied that it was “Amen.” I asked him why he pronounced it that way
why he pronounced it that way, and he , and he responded that he did so because thatresponded that he did so because that was
was how how Gurdjief Gurdjief pronounced pronounced it. it. Adie Adie had had retained retained Gurdjief’s Gurdjief’s pronuncia- pronuncia-tion perhaps because he had Gurdjief’s view that the pronunciapronuncia-tion of tion perhaps because he had Gurdjief’s view that the pronunciation of cer-tain words has a virtue if sounded in a particular way. Adie related that, he tain words has a virtue if sounded in a particular way. Adie related that, he (Adie) had been reading a chapter from Gurdjief’s then unpublished
(Adie) had been reading a chapter from Gurdjief’s then unpublished Meet- Meet-ings with Remarkable Men
ings with Remarkable Men. Gurdjief . Gurdjief was listening. Adie pronounwas listening. Adie pronounced the wordced the word “vibration” as “vībration” (with a long i). Gurdjief corrected him, saying: “ “vibration” as “vībration” (with a long i). Gurdjief corrected him, saying: “ vĭb vĭb --ration,” (with a short i). Adie’s conclusion was that Gurdjief was alive to the ration,” (with a short i). Adie’s conclusion was that Gurdjief was alive to the fact that the long i made the word sound heavier than the short i did, and fact that the long i made the word sound heavier than the short i did, and that that brisker pronunciation better corresponded to the meaning of the that that brisker pronunciation better corresponded to the meaning of the word
word..
GurGurdjidjief ef paipaidd aa gogoodod dealdealof of attattentientionon toto wowordsrds,, andand toto devdeveloelopinpingg witwithinhin oneoneselself f aa sensensitsitivitivity y to
to thethe totoneness of of thetheirir sosounundsds.. ThThusus,, inin GuGurdrdjiejief’sf’s Beelzebub’ Beelzebub’ss TTalesales,, whwhenen thethe chachararactcterer BeeBeelzlze- e-bub
bub spespeaksaks toto hishis grgrandsandsonon HasHasseinseinof of aa kinkindd of of perpersonson calcalledled aa “Ha“Hasnamsnamussuss,,”” HasHasseiseinn saysays:s: “…“… you have already
you have already many times many times used the used the expression Hasnamuss. expression Hasnamuss. I have I have until now until now understoodunderstood only from the intonation of your voice and from the consonance of the word itself, that by only from the intonation of your voice and from the consonance of the word itself, that by this expression you dened those three-brained beings (i.e. humans) whom you always set this expression you dened those three-brained beings (i.e. humans) whom you always set apart from others as if they deserved Objective-Contempt” (
“ ”
“ ”
24. The nal stage is quite critical. Adie stressed that if one got up from the 24. The nal stage is quite critical. Adie stressed that if one got up from the Preparation in a hurry, and allowed any random manifestation, it not only Preparation in a hurry, and allowed any random manifestation, it not only accelerated the dissipation of the collected state, but the benecial efects of accelerated the dissipation of the collected state, but the benecial efects of the entire Preparation could be lost. Gurdjief believed that it was necessary to the entire Preparation could be lost. Gurdjief believed that it was necessary to “hold,” as it were, the state for a while. As he advised with reference to the Four “hold,” as it were, the state for a while. As he advised with reference to the Four Ideals exercise:
Ideals exercise: After
After thatthat (i.e.(i.e. thethe exeexercise),rcise), restrest tenten oror fteenfteen minutesminutes inin aa collectedcollected state,state, that is to say, do not allow thought or feeling or organic instinct to pass that is to say, do not allow thought or feeling or organic instinct to pass outside the limit of the atmosphere of the body. Rest contained so that outside the limit of the atmosphere of the body. Rest contained so that your
your naturenature cancan assimilateassimilate inin calmnesscalmness thethe resultsresults depositeddeposited inin you,you, whichwhich otherwise would be lost in vain.
otherwise would be lost in vain.
, “Four Ideals” 181, “Four Ideals” 181
FFuurrtthheerr CCoommmmeennttaarry y
In this section, I deal with certain matters pertinent to the Preparation, drawn In this section, I deal with certain matters pertinent to the Preparation, drawn from the sparse literature on the topic, or from other of Adie’s instructions. I from the sparse literature on the topic, or from other of Adie’s instructions. I ex
excludcludee fromfromthisthis tretreatmeatmentnt thethe chaptchapterer “Med“Meditatitationion”” frofromm SeymSeymourour GinsbGinsburg’urg’ss
Gurdjief Unveiled
Gurdjief Unveiled (55(55–69–69).). ThiThiss chachaptpterer isis aa veveryry fulfulll exexpospositiitionon of of aa concontetemplmpla- a-tive exercise in the Gurdjief tradition, but it mixes Gurdjief with Theosophy tive exercise in the Gurdjief tradition, but it mixes Gurdjief with Theosophy and Asian traditions. It is not disparaging to Ginsburg, with whom the author and Asian traditions. It is not disparaging to Ginsburg, with whom the author has enjoyed amicable relations
has enjoyed amicable relations, to observe that Ginsburg does , to observe that Ginsburg does not disclose hisnot disclose his so
soururcecess foforr ththee PrPrepepararatatioionn (w(whihichch hehe dodoeses knknowow byby ththatat nanameme,, seseee foforr exexamamplplee
Gurdjief Unveiled
Gurdjief Unveiled 57), and so that book does not 57), and so that book does not aid in isolating what can reli-aid in isolating what can reli-abl
ablyy bebe atattritributbuteded toto GurGurdjidjiefef,, altalthouhoughgh isis undundouboubtetedlydly of of vavaluelue inin conconsidsiderieringng the development of the Gurdjief
the development of the Gurdjief traditiotradition.n.
Other
Other PubliPublicatiocationsns
So far as the writer is aware, the rst published work to refer in any way to So far as the writer is aware, the rst published work to refer in any way to the Preparation was Jean Vaysse in 1979. The French original was published in the Preparation was Jean Vaysse in 1979. The French original was published in or shortly before 1975 as
or shortly before 1975 as Vers l’eveil à soi-même Vers l’eveil à soi-même (Vaysse ix). There is also some (Vaysse ix). There is also some brie
brief f mentmentionion of of thethe PrePreparaparationtion inin Meeti Meetingsngs witwithh LouLouiseiseWWelcelchh inin TTororontontoo,, pupub- b-lished in 2012, but containing materials from fty years prior. There are some lished in 2012, but containing materials from fty years prior. There are some allusions to the Preparatio
allusions to the Preparation in the n in the posthumously published notebposthumously published notebooks of ooks of JaneJane Heap (17–19 and 21), and in Lannes 2003 (cited below). In the transcripts of Heap (17–19 and 21), and in Lannes 2003 (cited below). In the transcripts of Gurdjief’s war-time meetings, there are several passages where he expounds Gurdjief’s war-time meetings, there are several passages where he expounds certain principles that enter into the Preparation. I deal
certain principles that enter into the Preparation. I deal more fully with Gurd-more fully with Gurd- jief
Th
Thee AiAimm of theof the PrPrepaeparratiationon
One can nd almost endless formulations of the purpose of the Preparation, One can nd almost endless formulations of the purpose of the Preparation, which are
which are complementacomplementary ry more than more than they are they are contradictcontradictoryory. Va. Vaysse says ysse says thatthat some sort of technique is needed so that one may: “… develop a strong, lucid, some sort of technique is needed so that one may: “… develop a strong, lucid, stable presence, one that is capable of achieving its goals, making use of the stable presence, one that is capable of achieving its goals, making use of the forces in life that carry us away” (158). He recommends that the process forces in life that carry us away” (158). He recommends that the process com-me
mencncee wiwithth trtryiyingng toto sesensnsee ththee phphysysicicalal bobodydy (16(161)1),, inin aa ququieiett seseclclududeded mamannnnerer,, for: “… life is a tempest … (B)efore putting ourselves to the test or taking big for: “… life is a tempest … (B)efore putting ourselves to the test or taking big risks, it is necessary to have developed patiently, in sheltered and favourable risks, it is necessary to have developed patiently, in sheltered and favourable conditions, the forces and facilities (powers) which will preserve us from conditions, the forces and facilities (powers) which will preserve us from dis-aster” (162).
aster” (162). V
Vaysse states that aysse states that practitionepractitioners aim rs aim to “re-establish quiet to “re-establish quiet conditions insideconditions inside ourselves and free ourselves little by little from all the outer preoccupations ourselves and free ourselves little by little from all the outer preoccupations of
of dadaililyy lilifefe,, ththee tetensnsioionsns ththeyey crcreaeatete,, ththee hoholdld anandd ththee ininnenerr rerepepercrcusussisiononss ththey ey ha
havvee onon usus …”…” (1(16565).). HeHe alalsoso hehe ststrresessesess ththatat atat ththee veveryry cocommmmenencecemementnt of of eaeachch Preparation, one must not only remind oneself of the aim of the exercise, but Preparation, one must not only remind oneself of the aim of the exercise, but also arouse the feeling of interest, and the need for that efort, since one part also arouse the feeling of interest, and the need for that efort, since one part of
of usus hahass nono ininttereresestt inin ththatat wworork,k, anandd wwououldld rratatheherr bebe dodoiningg ototheherr ththiningsgs (1(16565–– 166).
166).
Henriette Lannes (1899–1980), a personal pupil of Gurdjief from France, Henriette Lannes (1899–1980), a personal pupil of Gurdjief from France, wrot
wrote e of of the the PreparatPreparation: ion: “Pen“Pendant dant cette cette tentativtentative e de de tratravail vail du du calme, calme, nousnous nous rapprochons de la possibilité de connaître un état d’être où il n’est pas nous rapprochons de la possibilité de connaître un état d’être où il n’est pas question de
question de faire faire quelque-chose mais quelque-chose mais d’éprouver d’éprouver silencieusement des impres- silencieusement des impres-sions liées à notre realité intérieure. Cet état est un état de non-faire” (Lannes sions liées à notre realité intérieure. Cet état est un état de non-faire” (Lannes 17). The note
17). The notes of s of Jane Heap (1887–1964Jane Heap (1887–1964), a personal pupil of ), a personal pupil of Gurdjief, recorGurdjief, record:d: In morning when doing preparation my aim is to keep myself separate In morning when doing preparation my aim is to keep myself separate from all these things: all cares of the day, all tiny things that have to be from all these things: all cares of the day, all tiny things that have to be de
decicideded,d, alalll lilittttlele grgrieievavancnceses,, alalll ththatat II hahavevetotoghghtt ththatat pupullllss meme aawawayy frfromom the state that I want to be in—in my preparation. But when I come into the state that I want to be in—in my preparation. But when I come into life my efort is to be somewhere where I can observe myself at certain life my efort is to be somewhere where I can observe myself at certain moments—without losing all memory of my preparation when
moments—without losing all memory of my preparation when there there is a is a struggle.
struggle.
21 21
Length
Length andand FrequencyFrequency
V
Vaysseaysse statesstates thatthat thethe amountamount of timeof time requirerequiredd isis variablevariable,, andand thatthat eacheach personperson must decide: but equally, that one needs to “promise ourselves” to come to must decide: but equally, that one needs to “promise ourselves” to come to “complete relaxation” at least once or twice a day (162–163 and 165–166). As “complete relaxation” at least once or twice a day (162–163 and 165–166). As a demonstration that the time to be spent depends upon the person and the a demonstration that the time to be spent depends upon the person and the
“ ”
“ ”
situation they are in, Ripman variously limits the
situation they are in, Ripman variously limits the PreparaPreparation (which he tion (which he calledcalled the “Collection”) to ve minutes, ten minutes, and also thirty minutes, in the the “Collection”) to ve minutes, ten minutes, and also thirty minutes, in the latter case to obtain a deeper sense of relaxation (68, 81–82). Ripman was even latter case to obtain a deeper sense of relaxation (68, 81–82). Ripman was even ope
openn toto thethe pospossibsibiliilityty of of thethe PrPrepaepararatiotionn laslastintingg forfor mormoree thathann halhalf f anan houhourr,, butbut in
in ththee rerecocordrdeded ananswswerer,, hehe dedeninieded pepermrmisissisionon toto sosomemeononee toto dodo soso (8(82)2).. AAtt leleasastt when tea
when teaching the Prching the Preparation eparation to begito beginners, Lornners, Lord Pd Pentland rentland recommended ecommended tenten or twelve minutes.
or twelve minutes.
Postur Posturee
Adie
Adie invinvariably ariably said said something something about about posture, posture, although although in in the the PreparaPreparationtion transcribed, he did not, possibly because those present had already taken the transcribed, he did not, possibly because those present had already taken the appropriat
appropriate posture and e posture and nothing needed to be nothing needed to be said about it. said about it. VVaysse provides aaysse provides a rather detailed treatme
rather detailed treatment of nt of the necessary posture, relevantly stating:the necessary posture, relevantly stating:
… rst of all, we have to take a position suitable to work of this kind. Any … rst of all, we have to take a position suitable to work of this kind. Any such posture must be stable in itself, comfortable, and without strain of such posture must be stable in itself, comfortable, and without strain of any kind. For us, the one which is probably the best is simply sitting in a any kind. For us, the one which is probably the best is simply sitting in a straight-backed chair … with the lower back supported or not, but with straight-backed chair … with the lower back supported or not, but with the pelvis well-balanced, the body erect and the head straight, that is, the pelvis well-balanced, the body erect and the head straight, that is, neither too lo
neither too low (which is a sign of w (which is a sign of inertia and even sleep) nor toinertia and even sleep) nor too high (ao high (a sign of running away into the intellect and ideas and even imagination) sign of running away into the intellect and ideas and even imagination) … The knees should be
… The knees should be at right angles and at right angles and the feet close together or only the feet close together or only slightly apart, at on
slightly apart, at on the ground.the ground.
163 163
Referring to circuits of energy that move through the body, Vaysse asserts that Referring to circuits of energy that move through the body, Vaysse asserts that this posture allows: “… a free ow everywhere withi
this posture allows: “… a free ow everywhere within us for n us for all these circuits of all these circuits of energy”(164).Hemakesanumberof othercommentsaboutthecorrectposture energy”(164).Hemakesanumberof othercommentsaboutthecorrectposture or
or plaplacincingg of of thethe vavarioriousus parpartsts of of thethe bodbodyy,, espespecieciallallyy thethe hanhands,ds, spispine,ne, necneckk andand head (163–164). He concludes that the ideal posture, if possible, is the “lotus head (163–164). He concludes that the ideal posture, if possible, is the “lotus position,” taken on the oor, with slightly raised buttocks, using a cushion of a position,” taken on the oor, with slightly raised buttocks, using a cushion of a height appropriate to each individual (164). The late Dr John Lester, who often height appropriate to each individual (164). The late Dr John Lester, who often visited Gurd
visited Gurdjief between 1946 and 1949, toljief between 1946 and 1949, told me that Gurdjief himself d me that Gurdjief himself alwaalwaysys sat on the oor when showing them the Preparation and various exercises. sat on the oor when showing them the Preparation and various exercises.
PenPentland 17; Pattland 17; Pattersterson 30. Pentlanon 30. Pentland had suggestd had suggested to his pupils that after the Prepared to his pupils that after the Preparationation (w
(whihichch hehe seseememss toto hahaveve cacalllleded “t“thehe exexerercicisese”)”) ththeyey dodo sosomemeththiningg susuchch asas wwalalkk oror rereadad foforr tetenn mi
minunutetess whwhililee sesensnsinging ththee sosortrt of of prpresesenencece thetheyy hadhad exexpeperirienencedced (35(35 anandd 4848).). AtAt thethe meemeetintingsgs referred to, after the Preparation, Helen Adie would play some of Gurdjief’s music, with the referred to, after the Preparation, Helen Adie would play some of Gurdjief’s music, with the same intention of continuing the state approached in the Preparation.
