Gurdjijev

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AVANTURE I ŽIVOT EPSKIH RAZMERA - GEORGIJE IVANOVIČ GURDJIJEV

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Gurdjieff was born on the 13th of January 1866 in Alexandrople. His father was Greek and his mother Armenian... His family intended him for the priesthood and he was prepared for that with the help of his father and the teachers that he had in adolescence. Gurdjieff's first teacher was Dean Borsh from the Kars Military Cathedral, which had recently been 'taken over' by the Russian Orthodox Church. In his writing entitled The Material Question Gurdjieff tells his audience that he is quote: 'the very man who has sacrificed almost his whole personal life to this vital question of education'.
Gurdjijev je rodjen 13. Januara 1866. godine u Aleksandropolju. Otac mu je bio Grk, dok mu je majka bila Jermenka. Njegova familija je nameravala da on jednog dana postane sveštenik i bio je pripreman za to uz pomoć oca kao i učitelja koje je imao tokom mladosti. Prvi učitelj mu se zvao Borš, Starešina vojne saborne crkve u Karsu, koju je nedavno preuzela Ruska pravoslavna crkva. U njegovo knjizi ‘Susreti sa izuzetnim ljudima’ u poglavlju pod nazivom Materijalno pitanje, Gurdjijev ga opisuje svojim čitaocima sledećim rečima: ‘Pravi čovek koji je žrtvovao skoro čitav svoj život tom pitanju odgoja od životnog značaja’. 
He points out the methods of teaching by his father and his first teacher. His father told extraordinary tales with the result that George Ivanovich imagined that he did everything in quite a special way. Learning how to learn and to learn quickly was the main principle. Due to this ability learned in his youth Gurdjieff claims that he was able to grasp the essence of whatever information he found, 'instead of being left with merely an accumulation of empty rubbish' as he called it ,which is the result of our method of learning by heart.
On spominje načine podučavanja njegovog oca i njegovog prvog učitelja. Otac mu je pripovedao izvanredne neobične priče i učinio je sve na sasvim poseban način da je to za rezultat razbudilo maštu Georgiju Ivanoviču. Učeći ga kako da uči, i kako da uči brzo je bio osnovni princip. Zahvaljujući ovoj naučenoj sposobnosti u njegovoj mladosti Gurdjijev je tvrdio da je bio sposoban da razume suštinu informacija bilo koje vrste, ‘za razliku od toga da bude tamo neki levak koji nagomilava prazno smeće od besmislica’ kako je on to nazivao, što je bio rezultat njihovog načina učenja samo napamet.
The second teacher was Bogachevsky, who had his education in the Russian Theological Seminary. Bogachevsky joined later the monastic community in Mount Athos. Moving further South Bogachevsky became 'father Evlissi, an assistant to the abbot of the chief monastery of the Essene Brotherhood, situated not far from the shores of the Dead Sea'.
Drugi učitelj mu je bio Bogačevski, koji je držao predavanja u Bogosloviji. On se kasnije pridružio monaškoj zajednici Svete Gore na planini Atos (Svetoj Gori). Daljim premeštanjem na jug Bogačevski je postao Otac Evlisi, pomoćnik glavnog igumana (biskupa) manastira Esensko Bratstvo, koji se nalazi nedaleko od obale Mrtvog Mora.
Gurdjieff was, however, interested in finding answers to the unexplainable phenomena that he came across continuously. This resulted in his 'search for the truth' that lasted appr. 30 years. The only authentic clues to where he was at that time are given by him in 'Meetings with Remarkable Men'.

Medjutim, Gurdjijev je bio zainteresovan u pronalaženju odgovora na pitanja neobjašnjivih pojava koja su mu dolazila neprekidno. To je dovelo do njegove potrage za Istinom koja je trajala skoro 30 godina. Jedini merodavni tragovi koji nam govore gde je on sve boravio u to vreme je knjiga ‘Susreti sa izuzetnim ljudima’.

One of the mentioned 'unexplainable phenomena' is connected with the little known group of people, called the Yezidis, and their religion. Gurdjieff witnessed how it was impossible for a young boy to break out of a ring that was drawn in the sand around him. This caused him to became interested in the Yezidis. The reason why Yezidism is so little known, is that their religion is an oral tradition; there are no older texts available. The roots are near the cradle of Western Civilization, whether Egyptian, Mesopotamian or some other. References to Ahura Mazda, the Parsees and Zoroastrianism are often mentioned. Sometimes called the 'devil worshippers', sometimes 'angel worshippers', the Yezidis live in the Kurdish area in Iraq, where their spiritual centre Lalish is situated. It is commonly believed that one of the strong influences on Yezidism is Zoroastrianism, which has as its basic message the concepts of good and evil. Incidents like the unexplainable phenomena of the Yezidi boy made Gurdjieff try to find explanations for them.

Jedna od već pomenutih neobjašnjivih pojava je povezana sa malo poznatom grupom ljudi, zvanom Jezidi, i njihovom religijom. Gurdjijev je tada bio svedok nemogućnosti mladića da izadje iz kruga koji je bio iscrtan kao prsten na pesku oko njega. Ta scena je izazvala u njemu interesovanje za Jezide.  Razlog zašto su Jezidi bili tako malo poznati je njihova religija, koja je bila bazirana na usmenoj tradiciji, gde ne postoje dostupna stara pisana učenja. Njihovi koreni su blizu kolevke stare zapadne civilizacije, da li Egipatske, Mesopotamijske ili neke druge, to se ne zna. Povezanost sa Ahura Mazdom, Parsima (jedna od dve Zaratustrijanske zajednice)  je često spominjana. Ponekad ih zovu ‘Djavoli a ponekad Andjeoski sledbenici’. Jezidi žive u Kurdskom delu Iraka (koji su u 2014/2015 godini potpuno prognani i izmasakrirani od strane Islamske države), gde se nalazi njihov duhovni centar Lališ. Inače vlada mišljenje da je najači uticaji na Jezide onaj od Zoroastrijanizma, koji u sebi sadrži osnovnu poruku o konceptu dobra i zla.  Incident sa neobjašnjivom pojavom tog Jezidi dečaka je kod Gurdjijeva izazvao želju da pronadje objašnjenje tom uzroku.

The conclusion he came to during his studies with his friend Pogossian was that there was 'a certain something' which people formerly knew, but this knowledge was now forgotten.

Zaključak do koga je došao tokom svojih potraga sa prijateljem Pogosijanom bio je, da je nesumnjivo  postojalo nešto što su ljudi nekada znali, ali da je to znanje sada zaboravljeno.

They found some texts in ancient Armenian and got so interested in finding out what the text was all about that they went to Alexandropol to study the texts further. They turned out to be letters written by a one monk to another monk.

Pronašli su neke drevne Armenijske tekstove te postali zainteresovani u pronalaženju onoga što je bilo sadržano unutra, tako da su otišli u Aleksandropolj kako bi ih proučili. Ispostavilo se da su to bila pisma koja je pisao jedan monah drugom.

The end of one passage spoke about the Sarmoung Brotherhood. He concluded that the Sarmoung Brotherhood was established by a group of people called the Aisors, theAssyrian descendants living in the Caucasus. In the Sarmoung monastery he found the sacred dances of the priestesses and heard the sacred music.

Na kraju jednog pasusa se govorilo o Bratstvu Sarmoung.  Zaključio je da je to bratstvo osnovano od strane grupe ljudi koji su se zvali Aisors, Asirski potomci koji žive na Kavkazu. (To nije značilo Bog zna šta, ali je upućivalo na zaključak da je to bratstvo imalo neki simboličan naziv i da su imena i mesta izmišljena kako bi prikrila ona stvarna.) U samom Sarmoung Manastiru je i otkrio Sveti Ples sveštenica i čuo Svetu Muziku. (Takodje je opisao svojevrsnu spravu, pomagalo uz pomoć kojeg su igračice sveštenice učile njihovu umetnost.)

In Meetings with Remarkable Men, Arkana 1985, p. 90 Gurdjieff writes: "What struck us most was the word Sarmoung, which we had come across several times in the book called Merkhavat. This word is the name of a famous esoteric school which, according to tradition, was founded in Babylon as far back as 2500 b.c., and which was known to have existed somewhere in Mesopotamia up to the sixth a.d. ; but about its further existence one could not obtain anywhere the least information."

U Susretima sa izuzetnim ljudima, Gurdjijev piše: ‘ Ono što nas je najviše obeznanilo ili kao kamenom udarilo u glavu je bila reč Sarmoung, na koju smo naišli nekoliko puta u knjizi koja se zove Merkhavat. Ta reč je naziv čuvene ezoterične škole, koja je prema predanju, osnovana u Babilonu, daleko unazad 2500 godina pre Hrista, i poznato je da je postojala negde u Mesopotamiji sve do 6.veka. Bilo kakva dalja informacija o njenom postojanju se nigde ne može dobiti.

Gurdjieff uncovered a Map of Sahara before it was covered by sand. The Sahara has undergone a series of wet periods, the most recent occurring c.5,000–10,000 years ago; it was not until c.3000 B.C. that the Sahara transformed into its present arid state.

Gurdjijev je objavio Mapu Sahare pre nego što ju je prekrio pesak. Sahara je prošla kroz nekoliko vlažnh perioda, a poslednji se zbio pre 5-10.000 hiljada godina, sve do 3000 godina pre Hrista, nakon toga ona se postepeno pretvorila u sadašnje stanje pustinje. (Primedba mog drugara na ovaj film je sledeća: Ovde spominju Mapu Sahare, ali da bi bili precizniji kao što je to i voleo Gurdjijev treba reći da se u njegovim knjigama to spominje kao ‘Map of pre-send Egypt’ tj. Mapa Egipta a ne Sahare, pre nego što je nadošao pesak. Sahara nije isto što i Egipat.)

There are some references to Egypt in Ouspensky's Fragments also known as In Search of Miraculous, that can give us further clues to what Gurdjieff found.

U knjizi u Potrazi za čudesnim od Uspenskog postoje neke beleške o Egiptu koje nam daju dodatne dokaze oko onoga što je Gurdjijev pronašao.

Ouspensky quotes Gurdjieff: ' The Christian church, the Christian form of worship, was not invented by the fathers of the church. It was taken in a ready-made form from Egypt, only not from the Egypt that we know but from one which we do not know. This Egypt was in the same place as the other but it existed much earlier. Only small bits of it survived in historical times and these bits have been preserved in secret and so well that we do not even know where they have been preserved.'

Uspenski citira Gurdjijeva: ‘Hrišćanska crkva i Hrišćanski oblik obožavanja nije izmišljen od crkvenih otaca. Sve je to preuzeto u već gotovom obliku, od Egipta, ali ne od Egipta kojeg mi poznajemo već od onog nepoznatog. Taj Egipat je bio na istom mestu kao i ovaj samo mnogo ranije. Samo su mali delovi opstali u istorijskim vremenima, i ti delovi su okovani tajnom tako dobro da nemamo pojma gde su pohranjeni.’

What is the Egypt that existed much earlier than the one we know? In his studies of Egypt John West came to the conclusion of the existence of an earlier civilization from which the 'Egypt we know' borrowed most of what they had. This becomes evident as 'every aspect of Egyptian knowledge seems to have been complete at the very beginning'. In other words 'Egyptian civilization was not a 'development', it was a legacy'.

Kakav je bio Egipat koji je postojao mnogo ranije od onog kojeg mi poznajemo. Džon Vestje u svojim izučavanjima Egipta došao do zaključka o postojanju ranijih civilizacija, od koji je, Egipat kakvog ga mi poznajemo, kopirao većinu onoga što je posedovao. Ovo postaje očigledno kao svako gledište tako i Egipatskog znanja koje je izgleda bilo kompletno na samom početku. Drugim rečima 'Egipatska Civilizacija nije bila u razvoju, ona je bila nasledje.’

The conclusion John arrives from this is that the earlier civilization referred to is no other than that of the legendary Atlantis.

Zaključak do kog je Džon došao, a koji je proizašao iz ovoga,  bio je da to nije ništa drugo nego već spomenuta ranija civilizacija legendarna Atlantida.
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Gurdjieff goes on telling about the 'schools of repetition' that were taken as a model for Christian churches and adds: '- the form of worship in Christian churches almost entirely represents the course of repetition of the science dealing with the universe and man. Individual prayers, hymns, responses, all had their own meaning in this repetition as well as holidays and all religious symbols, though their meaning has been forgotten long ago'.

Gurdjijev je govorio o ‘školama ponavljanja’ koje su preuzete kao model u Hrišćanskim crkvama – oblik obožavanja u njima skoro u potpunosti predstavlja tok ponavljanja nauke koja se bavi univerzumom i čovekom. Pojedinačne molitve, crkveno pojanje, uzvraćanja, sve je to imalo svoje značenje u tom ponavljanju isto kao i praznovanja i svi religijski simboli, iako je njihovo značenje odavno zaboravljeno.

Gurdjieff started his teaching in 1909 in Tashkent. At the age of 43 he had behind him approximately 25 years of search. The time in Tashkent was a continuation of the studies of hypnotism using guinea-pigs. Gurdjieff came in contact with the vast number of people involved in what he called the psychosis of "occultism", "theosophism", "spiritualism", etc. and became an expert and guide in evoking phenomena of the beyond in a very large "circle".In the beginning of the third year he had acquired a solid authority among the members of three such large independent "Workshops". He then decided to give them all up and undertake the organization of his own "circle" on quite new principles. This was not teaching at all. Experimenting may be the right word, perhaps helping some people and entertaining with tricks. It does show clearly that the beginning is always hard.

Gurdjijev je započeo svoje učenje 1909 godine u Taškentu. Sa svojih 43 godine iza sebe je imao oko 25 godina iskustva u traganju. Vreme provedeno u Taškentu je bilo posvećeno proučavanu hipnotizma gde je koristio kao zamorčiće gvinejske prasiće. On je dolazio u kontakt sa neizmernim brojem ljudi koji su bili upleteni u ono što je on nazivao psihoza, okultizam, teozofija, spiritualizam, itd. gde je postao ekspert i vodič u izazivanju fenomena  sa one druge strane ( svet mrtvih ili astral ) u velikom delu zajednice. Početkom treće godine je već stekao dovoljan autoritet medju učesnicima tri tako velika i nezavisna seminara tj. radionice. Tada je i odlučio da odustane sa svima i preduzme organizovanje njegove lične grupe tj. Društva na sasvim novim principima. To nije bilo učenje uopšte. Pravom rečju bi to mogli da nazovemo ogledom, eksperimentom, možda pomaganje odredjenim ljudima zabavljajući se koristeći trikove. To jasno ukazuje da je početak uvek težak. 

The earliest account of his time in Russian was written by an Englishman, Sir Paul Dukes, who was in the secret service in Moscow. Of the time in Russia and out of there around 1915-1918 we have P.D. Ouspensky's masterpiece 'In Search of the Miraculous', which is still to-day is the best presentation of Gurdjieff's ideas and how they were delivered. Thomas de Hartmann, the composer who wrote down, composed with Gurdjieff and played the music and his wife Olga de Hartmann, give an account of this time in his book 'Our Life with Mr. Gurdjieff'. When Gurdjieff reached Moscow and soon after also St. Petersburg he had made an oath not to use his psychic powers for his personal benefit. This oath contained the decision to lead an 'artificial life' for the next 21 years of his existance. The oath was made in 1911 and he wrote about it in 1932, in the year his oath ended.

Najraniji zapis u Rusiji o njemu je napisao gospodin Pol Djuks, koji je radio u tajnoj obaveštajnoj službi u Moskvi. Iz tog vremena u Rusiji i van nje u period izmedju 1915 i 1918 godine imamo i majstorsko delo ‘ U potrazi za čudesnim ‘ od P.D. Uspenskog, koje je i do današnjih dana najbolji prikaz Gurdjijevljevih ideja i  načina kako su one iznešene. Tomas de Hartman - kompozitor koji je pisao, komponovao zajedno sa Gurdjijevom i svirao muziku - i njegova žena Olga de Hartman, su preneli ono što se dešavalo u to vreme kroz knjigu ‘Naš život sa gospodinom Gurdjijevom‘.  Kada je došao do Moskve i ubrzo nakon toga do Petrovgrada, zavetovao se da više neće koristiti svoje psihičke moći u svoju ličnu korist. Taj zavet je sadržao odluku koja je vodila ka teškom životu (artificial life – život u kome se proučava logika živih sistema u veštačkim uslovima s ciljem dobijanja dubljeg razumevanja i obrade kompleksnosti informacija koje definišu ovakve sisteme) narednih 21. godinu svog postojanja. Taj zavet je dat 1911 godine i o njemu je pisao 1932. kada se taj zavet i završio. 

In the course of his 21 years of artificial life Gurdjieff played many roles.

Tokom 21. godine takvog života Gurdjijev je igrao različite uloge.

Ouspensky describes on his first meeting an oriental man, who was poorly disguised and spoke Russian incorrectly with a strong Caucasian accent. Another role was 'a teacher of dancing'.

Na  svom prvom susretu Uspenski opisuje orijentalnog čoveka, koji je bio oskudno kamufliran, koji je govorio neispravno Ruski jezik sa snažnim Kavkavskim akcentom. Druga uloga je bila ‘učitelj plesa‘.
Ouspensky's first meeting with Gurdjieff took place in the Spring of 1915. Reading In Search of Miraculous between the lines it is clear that a fair share of the contents did not come from group meetings, but was delivered in private conversations between Gurdjieff and Ouspensky.

Prvi sastanak Uspenskog sa Gurdjijevim je bio održan u proleće 1915. Godine. Čitajući izmedju redova ‘U potrazi za čudesnim’  jasno je da je ono što je on podelio sa čitaocima nije došlo sa grupnih sastanaka, već mu je prenešeno u privatnim razgovorima izmedju njih dvojice.

The book contains all the psychological and cosmological ideas. To take it as the whole teaching would be wrong. Ouspensky certainly did not follow Gurdjieff all the way. The first meeting happened as a result of various 'co-incidences' starting from Ouspensky clipping a notice of The Struggle of the Magicians out of a newspaper. The 'ballet' gave birth to the movements as we know them to-day. Ouspensky was not particularly interested, neither did he take part in the movements later in life when they were offered to him.

Knjiga sadrži sve psihološke i kosmološke ideje. Bilo bi pogrešno da je shvatimo kao potpuno učenje pošto Uspenski zasigurno nije pratio Gurdjijeva čitavo vreme.  Prvi sastanak se dogodio kao rezultat raznih podudarnosti kao što je Uspenski uzeo isečak iz novina o predstavi Borba Čarobnjaka. Balet je izrodio pokrete kakve ih poznajemo danas. Uspenski nije bio posebno zainteresvan za njih, niti je kasnije  učestvovao u njima  u životu i kada su mu bili na raspolaganju.

Ouspensky puts his approach very clearly in one of his answers to a question in The book Fourth Way: when you follow conscious ideas you become more conscious. But he said also that the system cannot be learned from books. What Ouspensky was to the ideas Thomas de Hartmann was to the music. By 1917 Gurdjieff had under his 'wings' a brilliant writer and a high class musician. These two different human functions, thinking and feeling, as approaches to Gurdjieff's teaching and as channels of transmitting the teaching, are two of the essential elements of the harmonius development of man. 

Uspenski veoma jasno stavlja svoj pristup u jednom od svojih odgovora na pitanje u knjizi ‘IV put‘: Kada pratite svesne ideje, postajete više svesniji. Ali je takodje i rekao da sistem ne može biti naučen čitanjem knjiga. Ono što je Uspenski bio sa njegovim idejama, to je bio Tomas de Hartman u muzici. Od 1917 godine Gurdjijev je pod svojim okriljem imao briljantnog pisca i muzičara visoke klase. Te dve različite ljudske funkcije, mišljenje i osećanja,   kao pristup Gurdjijevljevom učenju i kao kanal za prenošenje učenja, su dva suštinska elementa harmoničnog razvoja čoveka.

The third element in the reception and transmission is the movements. One can enter the Work through any of our centers: the writings, readings and lectures appeal mainly to the thinking center, the music mainly to the emotional center and the movements mainly to the moving center. The Work itself is a 'combined effort' to work on all three centers. This is the real definition of The Fourth Way, often wrongly interpreted as a 'collection of ideas, which are not transmitted in a monastery'.Then came the Bolshevik Revolution and Gurdjieff had to head out into a new land and begin again.

Treći prepoznatljiv deo celine u prijemu i propuštanju utisaka su pokreti.  U Rad se može ući kroz bilo koji od naših centara: pisanje, čitanje i predavanja odnose se uglavnom na misaoni centar, muzika pretežno na emotivni, dok su pokreti ponajviše na centar kretanja. Rad sam po sebi je ‘kombinovani napor’ u kome se radi na sva tri centra. To je prava definicija IV puta, često pogrešno tumačen kao ‘zbir ideja’, koje nisu prenošene u manastirima.  Zatim se dogodila Boljševička revolucija i Gurdjijev je morao da napusti Rusiju, ode u novu zemlju i započne sve ispočetka.

Opet dodajem komentar mog prijatelja: U knjizi Gurdjieff A Master in Life - Tcheslaw Tchekhovitch-i prenosi ono što je rekao Gurdjiev. P46 “Takodje postoji ‘IV Put’ baziran na svetom impulsu koji potiče iz savesti, čija je klica pohranjena u svakom ljudskom biću. Ovo dovodi do sledeće specifičnog oblika učenja, kao novi pristup Religiji”.

The time in Constantinople can be seen as a further development of the form the teaching would take. Gurdjieff worked with both Ouspensky on the texts and de Hartmann on the music for 'The Struggle of the Magicians'. The form of the teaching was giving lectures and performing some of the dances to a restricted audience. From 1918 Ouspensky had felt that he had to go away from Gurdjieff. He writes in 'The Fragments': "I had nothing to say against G.'s methods except that they did not suit me." He continues: "I percieved that Gurdjieff was leading us in fact towards the way of religion, of the monastery, and required the observance of all religious forms and ceremonies...but it was not my way." After a short detour in Berlin, efforts that failed to get Gurdjieff and his followers to London, he ended up in France. In just over two years, the teaching acquired a new taste and became open to a much wider public than in the earlier attempts.

Vreme u Carigradu može se videti kao dalji razvoj oblikovanja učenja. Gurdjijev je radio sa obojicom, Uspenskim na tekstovima i Hartmanom na muzici za ‘Borba Čarobnjaka’. Oblik učenja se sastojao u vidu predavanja i izvodjenja nekih od plesova, ograničenom broju gledaoca. 1918. Godine Uspenski je osetio da mora da ga napusti. U knjizi ‘U potrazi za čudesnim’ je napisao sledeće:  “Ne mogu ništa da kažem protiv Gurdjijevljevih metoda osim da meni nisu odgovarale.” Dalje nastavlja: “Primetio sam da nas je Gurdjiev u stvari navodio u pravcu religije, manastira, što je zahtevalo pridržavanje svih religijskih formi i ceremonija…što nije bio moj put.”  Nakon kratkog boravka u Berlinu, pokušaja da dovede Gurdjijeva i njegove sledbenike u London, završio je u Francuskoj. U nešto više od dve godine, učenje je dobilo novi smisao i postalo otvoreno za mnogo širu javnost nego u ranijim pokušajima.

The Institute for the Harmonious Development of Man was established in 1922 in Fontainbleau-Avon, 65 km from Paris, in an estate called Chateau du Prieuré. The pace of building up the institute was very intense and so was the inner Work that Gurdjieff conducted with an increasing number of student. A study house was built for the movements and a Turkish sauna for relaxation and cleanliness. After the visits to London many of the former followers of Ouspensky visited du Prieuré.

Institut za harmoničan razvoj čoveka je osnovan 1922. Godine u Fontainbleau- Avon, na 65 km udaljenom od Pariza, na imanju koje se zvalo Chateau du Prieuré. Tempo izgradnje instituta je bio intenzivan, kao i unutrašnji rad, kojim je Gurdjijev rukovodio sa sve većim brojem učenika. Podignuta je Studijska kuća za pokrete kao i tursko kupatilo za opuštanje i održavanje telesne čistoće. Nakon više poseta Londonu, mnogi od bivših učenika Uspenskog su posetili Prieuré.

Among the first to arrive from England was A. R. Orage. Orage had met Ouspensky in London already in 1914, when Ouspensky was on his way back from India to Russia, and had been in correspondence with him. They met again in London, where Orage also met Gurdjieff for the first time. Orage sold his succesful magazine of  'The New Age' and moved to du Prieuré in 1922 to follow Gurdjieff. He was a respected literary critic with many contacts in the literary circles and attracted a flow of writers to du Prieuré.

Medju prvima koji je stigao iz Engleske je bio Oraž. Oraž je upoznao Uspenskog u Londonu već 1914 godine, kada je Uspenski bio na svom putu nazad iz indije u Rusiju, i tada je već bio u prepisci sa njim. Ponovo su se sreli u Londonu, gde je Oraž takodje upoznao po prvi put Gurdjijeva. On je prodao svoj velikotiražan magazine ‘ Novo Doba ‘ i 1922. godine preselio se u Prieuré da bi sledio Gurdjijeva. Bio je ugledan književni kritičar sa puno kontakata u književnim krugovima i privukao je bujicu pisaca u Prieuré (Prijuri).

One who stayed was Katherine Mansfield. In 1923 Orage was sent to New York to prepare the way for Gurdjieff's proposed voyage. He became Gurdjieff's 'ambassador' in USA for the next seven years and organized the first groups outside Europe in New York. If one thing would be different, everything would be different, said Gurdjieff. Apparently the one thing that could not be different was his interest in motor cars. 

Jedna od njih koja je i ostala je bila je Katarina Masfild. 1923. godine Oraž je poslat u Njujork da pripremi put za Gurdjijevljevu predloženu plovidbu. Postao je ambassador Gurdjijeva u Sjedinjenim Američikim Državama sledećih 7 godina i organizovao je prvu grupu van Evrope u Njujorku. Ako bi jedna stvar postala drukčija, sve bi bilo drukčije, govorio je Gurdjijev. Očigledno jedna stvar koja nije mogla biti drukčija je bila njegovo interesovanje za automobile.

After the return to du Prieuré in the Fall of that year Gurdjieff's car collided with a tree with nearly fatal consequences. The accident made a difference; Gurdjieff was in a coma and recovered slowly. He wrote later that when he first entered du Prieuré he was confronted with Mrs. Serious Problem. He now had to decide how to continue in these circumstances. After he officially closed the Institute, his decision was to begin to write books. The writing was begun at the end of 1924 and continued for the next ten years.

Prilikom povratka za Prieuré, u jesen te godine Gurdjijevljev automobil je udario u drvo sa skoro fatalnim posledicama po njega. Incident koji se desio je napravio nesvakidašnje promene. Gurdjijev je bio u komi i oporavljao se sporo. Kasnije je i napisao da kada je prvi put ušao u Prieuré bio suočen sa gosp. Ozbiljnim Problemom. A sada je morao da odluči kako da nastavi u ovim okolnostima. Nakon što je i zvanično zatvorio institut, njegova odluka je bila da započne sa pisanjem knjiga. To pisanje je započeto krajem 1924 i trajalo je sledećih 10 godina.

The first version of Beelzebub’s Tales to His Grandson was impossible to read. He revised it more than once to achieve what he wanted. Why did he do this? The explanation we have: whoever reads the book and makes an effort to understand it will be able to find out the meaning. On the other hand a mere reading will not get to the meaning at all. The idea is something like this: if you want knowledge it is available and to get it you will have to pay for it, make it your own, so that you can understand. 

Prvo izdanje 'Belzebubovih priča svom unuku' nije bilo moguće da se čita. Ono je više od jednog puta ispravljano kako bi postigao ono što je želeo. Zašto je to uradio? Imamo objašnjenje: bez obzira ko god čitao knjigu i pokušavao da uloži napore da je razume, će moći da pronadje značenje. Sa druge strane, puko čitanje knjige neće uopšte doneti razumevanje.  Ideja je nešto slična ovome: Ukoliko želiš znanje ono je dostupno, ali da bi ga stekao moraš da platiš za njega 'krvlju' da bi ga razumeo.

It is generally known that Gurdjieff laid his pen to rest in 1934, after he had written and published his final work 'The Herald of Coming Good', the only one of his writings that was published in his lifetime. Gurdjieff sailed to America at the end of 1933. This time he was in the U.S. for over a year. He was interested in leaving the 'old world' behind and settling in America, but the extensive plans to do so came to nothing. The idea of finding a home for the Institute, in France or in America, persisted to the very end of his life, but in spite of close misses did not fully materialize.

Uglavnom je poznato to da je Gurdjijev odložio svoje pero 1934. Godine, nakon što je napisao i objavio njegov završni rad ‘ Vesnik nadolazećeg dobra ‘, jedino izdanje koje je objavljeno tokom njegovog života. Krajem 1933. Godine Gurdjijev je otplovio za Ameriku. Tada je proveo više od godinu dana u Sjedinjenim Američkim državama. Bio je zainteresovan ostavljanjem ‘starog sveta‘ iza , i uspostavljanjem novog u Americi, ali opsežni planovi da to ostvari su se izjalovili. Ideja pronalaženja mesta za institute, u Francuskoj ili Americi, je istrajavala do samog kraja njegovog života, ali uprkos tome što je bio blizu ostvarenja cilja nije uspeo da ga ostvari. 

In 1936 Gurdjieff moved to Rue des Colonels Renard, which became his living quarters and the meeting place for his groups until the end in 1949. Throughout the Second World War in his apartment, Gurdjieff was looking after food supplies,for his student for refugees living with him and also conducting group meetings and Movements at Salle Pleyel.

1936. godine se preselio u ulicu pukovnika Renarda - Pariz, u stan koji je postao životni prostor i mesto za sastanke njegovih grupa  sve do njegovog kraja 1949. godine. Tokom II svetskog rata u njegovom apartmanu, Gurdjijev je izdržavao hraneći njegove studente i izbeglice koji su živeli sa njim, tu je ujedno obavljao grupne sastanke i pokrete  u obližnjoj koncertnoj Sali - Salle Pleyel.

Gurdjieff wanted us to wake up from the translike hypnotic sleep we are in. To help us he used and left behind a psychology and a cosmology in his writings.

Gurdjijev je od nas tražio da se probudimo iz trans hipnotičkog sna u kome se nalazimo. Kako bi nam pomogao koristio je i  u svojim spisima i iza sebe ostavio psihologiju, nauku o umnim i emocionalnim procesima i kosmologiju, nauku o nastanku i strukturi univerzuma.

At first glance we are faced with an impossible situation. As human beings we see 'no further than our nose' as Gurdjieff said. A summary of his Teachings offer the following list:

Na prvi pogled suočeni smo sa nemogućim stanjem. Kao ljudska bića ne vidimo ništa dalje od našeg nosa, kako je rekao Gurdjijev. Neki rezime njegovog učenja nudi sledeća lista:

·  We are asleep and can not wake up
·  Mi mo zaspali i ne možemo da se probudimo
·  We are machines run by impulses from the outside and the inside
·  Mi smo mašine vodjene impulsima iznutra i od spolja. 
·  As a machine we can not be responsible for our actions
·  Kao mašine ne možemo da budemo odgovorni za naša dela
·  We can not do, everything is just done to us or happens
·  Ne možemo da činimo, sve je već učinjeno ili nam se dešava
·  We have no will, only some desires, which can be weaker or   stronger
·  Mi nemamo volju, samo neke želje, koje mogu biti jače ili slabije
·  We are always identified with something
·  Stalno smo identifikovani sa nečim
·  We do not know ourselves, we are not what we  imagine we are
·  Sebe ne poznajemo i nismo ono što zamišljamo da jesmo
·  Buffers keep us from seeing ourselves as we are
·  Odbojnici nas štite kako ne bi videli sebe kakvi jesmo
·  We are full of self-love and vanity
·  Previše smo sebični i uobraženi 
·  We have only information, no knowledge or understanding
·  Posedujemo samo informacije, bez znanja ili razumevanja
·  We do not know what we want and have no aim
·  Ne znamo šta želimo i nemamo cilj
·  We have no attention
·  Nemamo pažnju
·  We live in dreams and imagination
·  Živimo u snovima i mašti
·  We do not know what the truth is and can not tell the truth
·  Ne znamo šta je istina i ne možemo da je iskažemo
· We are full of habits and a slave to them and our surroundings
· Prepuni smo navika i robujemo njima i našem okruženju
· We have no permanent and indivisible I, but instead many 'I's
· Ne posedujemo trajno i nedeljivo Ja, već umesto toga imamo stotine njih.
To make the effort of waking up to a higher level of consciousness is not as easy as getting out of bed. In the first place we do not know, or sense, that we are asleep. Second obstacle is that it is difficult to wake up if there are no alarm clocks or someone who is already awake to shake us.

Praveći napor da se probudimo ka višem nivou svesnosti nije  lako kao što je i ustati iz kreveta. Kao prvo, mi ne znamo i nemamo svest, da smo uspavani.  Druga prepreka je ta, da je teško da se probudimo ukoliko ne postoje budilnici ili neko ko se već probudio kako bi nas protresao.

Gurdjieff’s Teaching is called the Work because it requires the real effort that each person can make invisibly and internally. This is inner psychological work one that require us that not merely know the ideas but to apply and practice them as well. This practical application leads to personal change that open on to new level of knowledge which some are called ‘knowledge trough Being’. Ideas presented by Gurdjieff have power,the power of genuine psychological and spiritual transformation in the mist of daily life. Consciousness of the moment can put us in touch with the timeless reality, eternity in the moment. This is the goal that great sages and saints and teachers have reached. To radiate with the higher goodness is the result of work on oneself. Those who follow these teachings reach out for that state of consciousness which makes the difference between Life well lived and one not lived at all.

Gurdjievljevo učenje se zove Rad, zato što zahteva stvaran napor koji svaka osoba može da napravi neprimetno i iznutra. To je unutrašnji psihološki rad koji od nas zahteva ne  samo da poznajemo ideje već da ih isto tako primenimo i praktikujemo. Ova praktična primena nas vodi do lične promene koja otvara vrata novog nivoa znanja, koje je poznato pod nazivom ‘Znanje Bića‘. Ideje koje je Gurdjijev predstavio imaju snagu, izvornu moć psihološkog i duhovnog preobražaja u pomračenju svakodnevnog života. Svesnost sadašnjeg trenutka nas može dovesti u kontakt sa bezvremenskom realnošću, neprolaznosti momenta. To je cilj koji su veliki mudraci, sveci i učitelji postigli. Isijavajući uzvišeni mir i dobrotu je pokazatelj rezultata rada na sebi. Oni koji slede ovo učenje su u dodiru sa tim stanjem svesnosti koje donosi razliku izmedju užasnog života koji se živi i onog izvornog uskladjenog sa Bogom, prirodom, koji se uopšte ne živi.

Avanture i Život Epskih Razmera - Georgije Ivanovič Gurdjijev from Chimera Griffin on Vimeo.