Monday, June 16, 2014

Drawn to the outer

I'm not sure any of us see how we are continually drawn to the outer.

Outer events seize us; so often, they draw us to discord, conflict, and war. Yet we turn to them over and over again as though they hold the answer to what our lives mean.

It is categorically impossible to know what life means except from within; and in the same way, it is impossible to have a real morality except from within, or to know truth except from within. This is because real truth and real morality can only be perceived by and develop in any human being as a result of the inward flow of the divine.

Throughout the course of life, an impression arrives that everyone categorically believes they know what this means, whereas no one actually does. People read a great deal about these matters, and here then discuss them in universities, churches, temples, and mosques, and assume that their outward parts understand them. Everything gets interpreted through these outward parts; and those parts provide assurances that the understanding is good.

But the understanding is not good. It's attached to the outer parts; and they can't understand this question.

The inward relationship to Being must form before the words come and before the understanding is assumed; it arrives in the breathing and the pulse, in the organic sensation. This is the foundation and the fundament of the inward flow. A good connection with this will begin to open the door; and if we go through that door, there, perhaps we can begin to see what is good. Before that, everything we think is good is attached to the wrong things.

Temptation always draws me towards the outer; and I don't see this. It's possible for me to gain a proper understanding of this, but only by letting go of the outer. The outer is of the ordinary self and of selfishness; everything that comes from it is selfish in one way or another. The inner part, because it belongs to essence, and, ultimately, to the soul, its intellect, and God, is unselfish, to the extent that the self it belongs to is greater than me.

Readers who have read widely in Gurdjieff's material will recall that he confessed, in his third series, that even he could not remember himself; and it is this inward remembering of the inner self, the soul, that he referred to. Even powerful yogic abilities did not help him to remember this part. And he saw, always and everywhere, that only this new relationship to being could have a real and permanent meaning in his soul.



  1. yes,and thus G renunciates hypnosis (third series) - except in the cause of science (lol). So how many people did he 'induce' into trance states...Richard Bandler (NLP) may be tacky, but is there a difference and if so, what ? Divine guidance?

  2. A Man can be born or become Polormedehktic, in which case his Being becomes Hypnotic, whether he likes it or not. There is no chance of escaping trance states, so hypnosis that is only of the horizontal is earthly, whereas Natural Hypnotic Force is Celestial. Man requires a completely new reality orientation, and Trance can only be defeated by a Greater Trance State, more aligned towards Being Park-Dolg Duty.

    1. Thanks! I have started rereading 'All and Everything' (1950) which I a friend pointed out is on the web. Lots on hypnosis of course...And in 'The herald of the coming good' states that his main interest is 'sub-conscious mentation'.....the plot thickens

  3. 'Liquidating all my affairs and mobilizing all my material and other possibilities, I began to collect all kinds of written literature and oral information, still surviving among certain Asiatic peoples, about that branch of science, which was highly developed in ancient times and called '' Mehkeness '', a name signifying the '' taking away-of-responsibility ", and of which contemporary civilisation knows but an insignificant portion under the name of " hypnotism ", while all the literature extant upon the subject was already as familiar to me as my own five fingers.
    Collecting all I could, I went to a certain Dervish monastery, situated likewise in Central Asia and where I had already stayed before, and, settling down there, I devoted myself wholly to the study of the material in my possession.' (G., 'Herald of the coming good').


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