Great Throughts Treasury

"The problem of Eternity, of which the face of the Sphinx speaks, takes us into the realm of the impossible. Even the problem of Time is simple in comparison with the problem of Eternity."

"The process of evolution which is possible for humanity as a whole, is completely analogous to the process of evolution possible for the individual man. And it begins with the same thing, namely, a certain group of cells gradually becomes conscious; then it attracts to itself other cells, subordinates others, and gradually makes the whole organism serve its aims and not merely eat, drink, and sleep. This is evolution and there can be no other kind of evolution. In humanity as in individual man everything begins with the formation of a conscious nucleus. All the mechanical forces of life fight against the formation of this conscious nucleus in humanity, in just the same way as all mechanical habits, tastes and weaknesses fight against conscious self-remembering in man."

"The third way is the way of the Yogi, the way of knowledge and consciousness .... When we speak of yogis we really take only Jnana-Yoga and Raja-Yoga. Jnana-Yoga is the yoga of knowledge, of a new way of thinking. It teaches to think in different categories, not in categories of space and time and of causality. And Raja-Yoga is work on being, on consciousness."

"The second way is the way of the Monk. This way is shorter, more sure and definite. It requires certain conditions, but above all it requires faith, for if there is no faith a man cannot be a true monk."

"The vision disappeared as suddenly as it appeared. A weird silence fell on me. "What does it mean?" I asked in wonder. "It is the image of the world," the voice said, "but it can be understood only after the Temple has been entered. This is a vision of the world in the circle of Time, amidst the four principles. But thou seest differently because thou seest the world outside thyself. Learn to see it in thyself and thou wilt understand the infinite essence, hidden in all illusory forms. Understand that the world which thou knowest is only one of the aspects of the infinite world, and things and phenomena are merely hierolgyphics of deeper ideas.""

"Then the woman turned her face to me and looked into my eyes without speaking. And through me passed a thrill, mysterious and penetrating like a golden wave; tones vibrated in my brain, a flame was in my heart, and I understood that she spoke to me, saying without words: "This is the Hall of Wisdom. No one can reveal it, no one can hide it. Like a flower it must grow and bloom in thy soul. If thou wouldst plant the seed of this flower in thy soul ? learn to discern the real from the false. Listen only to the Voice that is soundless... Look only on that which is invisible, and remember that in thee thyself, is the Temple and the gate to it, and the mystery, and the initiation.""

"There is nothing new in the idea of sleep. People have been told almost since the creation of the world that they are asleep and that they must awaken. How many times is this said in the Gospels, for instance? 'Awake,' 'watch,' 'sleep not.' Christ's disciples even slept when he was praying in the Garden of Gethsemane for the last time. It is all there. But do men understand it? Men take it simply as a form of speech, as an expression, as a metaphor. They completely fail to understand that it must be taken literally. And again it is easy to understand why. In order to understand this literally it is necessary to awaken a little, or at least to try to awaken. I tell you seriously that I have been asked several times why nothing is said about sleep in the Gospels, although it is there spoken of almost on every page. This simply shows that people read the Gospels in sleep. So long as a man sleeps profoundly and is wholly immersed in dreams he cannot even think about the fact that he is asleep. If he were to think that he was asleep, he would wake up. So everything goes on. And men have not the slightest idea what they are losing because of this sleep."

"Then in the Fourth Way the first principle is that man must not believe in anything; he must learn; so faith does not enter into the Fourth Way. One must not believe what one hears or what one is advised, one must find proofs for everything. If one is convinced that something is true, then one can believe it, but not before."

"Therefore, desiring to know anything, we shall before all else determine WHAT we accept as given, and WHAT as demanding definition and proof; that is, determine WHAT we know already, and WHAT we wish to know. In relation to the knowledge of the world and of ourselves, the conditions would be ideal could we venture to accept nothing as given, and count all as demanding definition and proof. In other words, it would be best to assume that we know nothing, and make this our point of departure."

"Therefore in order to observe and study habits one must try to struggle against them. This opens up a practical method of self-observation. It has been said before that a man cannot change anything in himself, that he can only observe and ?record.? This is true. But it is also true that a man cannot observe and ?record? anything if he does not try to struggle with himself, that is, with his habits."

"Think about death. You do not know how much time remains to you. And remember that if you do not become different, everything will be repeated again, all foolish blunders, all silly mistakes, all loss of time and opportunity - everything will be repeated with the exception of the chance you had this time, because chance never comes in the same form. You will have to look for your chance next time. And in order to do this, you will have to remember many things, and how will you remember then if you do not remember anything now?"

"These small things happen according to certain definite circumstances which control them. You think you control them, but in reality they happen. We cannot 'do' because we are asleep. How can sleeping people 'do'? It is necessary to be awake; when one is awake, one can 'do'."

"This limitation of the field of vision of criminology together with the absence of an exact and permanent definition of the concept of crime is one of the chief characteristics of our culture."

"To destroy suffering would mean, first, destroying a whole series of perceptions for which man exists, and second, the destruction of the 'shock,' that is to say, the force which alone can change the situation."

"To master the fundamental principles of higher logic means to master the fundamentals of the understanding of a space of higher dimensions, or of the world of the wondrous. In order to approach to a clear understanding of the relations of the multi-dimensional world, we must free ourselves from all the "idols" of our world, as Bacon calls them, i.e., from all obstacles to correct receptivity and reasoning. Then we shall have taken the most important step toward an inner affinity with the world of the wondrous."

"We begin with our plurality. When I first spoke of the many 'I's in us, I said that new 'I's jump up every moment, control things for a brief time and disappear, and many of them never meet. When you realize that you are not one, that you are many, that you may know something for certain in the morning and know nothing about it in the afternoon, then this realization is the beginning. I do not mean that if we realize this plurality we can change it and become different; but this realization is the first step."

"To me it is such an extraordinary thing that a Way exists in which one does not have to leave one?s life."

"We are all members of the human race in a bigger way. All this is common to us. If you see this enough you can?t even hate Hitler. He was just a biological mutation of the wrong sort."

"We know that 'war', and 'politics', and 'economic life'?in a word, all those things about which one reads in the papers, and in which those big two-dimensional creatures called Nations and States live and move and have their being?we know that all this is one thing, but that the life of individual men and women is quite another thing, having no points of contact with the former, except when it does not allow the latter to live. We know now that the whole life of individual men and women is a struggle against these big creatures. We are able to understand without difficulty that a Nation is a creature standing on a far lower stage of development than individual men and women; it is about on the level of zoophytes, slowly moving in one direction or the other and consuming one another."

"We must remember that the ray of creation, as we have taken it, from the Absolute to the moon, is like a branch of a tree - a growing branch. The end of this branch, the end out of which come new shoots, is the moon. If the moon does not grow, if it neither gives nor promises to give new shoots, it means that either the growth of the whole ray of creation will stop or that it must find another path for its growth, five out some kind of lateral branch..."

"We know that with the very first awakening of knowledge, man is confronted with two obvious facts: The existence of the world in which he lives; and the existence of psychic life in himself. Neither of these can he prove or disprove, but they are facts: they constitute reality for him. It is possible to meditate upon the mutual correlation of these two facts. It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world. But such a procedure constitutes a departure from facts, and all such considerations of the world and of the self, to the ordinary non-philosophical mind, will not have the character of obviousness. On the contrary the sole obvious fact remains the antithesis of I and Not-I ? our inner psychic life and the outer world."

"We see that a balanced process proceeding in a certain way cannot be changed at any moment it is desired. It can be changed and set on a new path only a certain 'crossroads.' In between the 'crossroads' nothing can be done. At the same time if a process passes by a 'crossroad' and nothing happens, nothing is done, then nothing can be done afterwards and the process will continue and develop according to mechanical laws; and even if people taking part in this process foresee the inevitable destruction of everything, they will be unable to do anything. I repeat that something can be done only at certain moments which I have just called 'crossroads.'"

"We speak only about consciousness and mechanicalness. If a role is mechanical, we must observe it and not identify with it. The most difficult thing is to act yourself consciously."

"We want to go on repeating what belongs to another period. Mr. Gurdjieff said that he wasn?t interested in anyone over five or under fifty-five."

"What has he in the bag? I inquired, not knowing why I asked. And after a long silence the voice replied: "The four magic symbols, the sceptre, the cup, the sword and the pentacle. The fool always carries them, although he has long since forgotten what they mean. Nevertheless they belong to him, even though he does not know their use. The symbols have not lost their power, they retain it in themselves."

"What is the best way to look for one?s chief feature, someone asked. Simply see yourself. I do not know how to explain it better. It is possible one may find something -- chief feature of the moment. It is imaginary personality; this is the chief feature for everybody."

"When I possessed the keys, read the book and understood the symbols, I was permitted to lift the curtain of the Temple and enter. its inner sanctum. And there I beheld a Woman with a crown of gold and a purple mantle. She held a sword in one hand and scales in the other. I trembled with awe at her appearance, which was deep and mysterious, and drew me like an abyss. "You see Truth," said the voice. "On these scales everything is weighed. This sword is always raised to guard justice, and nothing can escape it." "But why do you avert your eyes from the scales and the sword? They will remove the last illusions. How could you live on earth without these illusions? "You wished to see Truth and now you behold it! But remember what happens to the mortal who beholds a Goddess!""

"When I lifted the first veil and entered the outer court of the Temple of Initiation, I saw in half darkness the figure of a woman sitting on a high throne between two pillars of the temple, one white, and one black. Mystery emanated from her and was about her. Sacred symbols shone on her green dress; on her head was a golden tiara surmounted by a two-horned moon; on her knees she held two crossed keys and an open book. Between the two pillars behind the woman hung another veil all embroidered with green leaves and fruit of pomegranate. And a voice said: "To enter the Temple one must lift the second veil and pass between the two pillars. And to pass thus, one must obtain possession of the keys, read the book and understand the symbols. Are you able to do this?" "I would like to be able," I said."

"When I first went to Mr. Gurdjieff?s apartment, I couldn?t bear the thought of where he was living. After I was there for ten minutes it was the whole world."

"When you become identified you cannot observe."

"With his hands he unites heaven and earth, and the four elements that form the world are controlled by him. The four symbols before him are the four letters of the name of God, the signs of the four elements, fire, water, air, earth." I trembled before the depth of the mysteries A touched... The words I heard seemed to be littered by the Great Magician himself, and it was as though he spoke in me. I was in deep trepidation and at moment I felt there was nothing, before me except the blue sky; but within me a window opened through which I could see unearthly things. and hear unearthly words."