Mysticism and Utopia

8/9/2019 Mysticism and Utopia

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Copyright 2002 Mohammad. Tamdgidi. Excerpted from Mysticism and Utopia: Towards the Sociology ofSelf-Knowledge and Human Architecture (A Study in Marx, Gurdjieff, and Mannheim).

www.Gurdjieff-Bibliography.com

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MysticismandUtopia:

TowardstheSociologyofSelf-Knowledge

andHumanArchitecture

(AStudyinMarx, Gurdjieff, andMannheim)

BY

Mohammad-Hossein Tamdgidi

B.A.,Architecture,UniversityofCalifornia, Berkeley, 1982

M.A., Sociology, StateUniversityofNewYork, Binghamton, 1987


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DISSERTATION

Submittedinpartial fulfillmentoftherequirements for

thedegreeofDoctorofPhilosophyinSociology

intheGraduateSchoolof

BinghamtonUniversity

StateUniversityofNewYork

2002


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ABSTRACT

Utopistics cannot advance without critical reassessments of its own heritage. This

dissertationexploresinanintegrativeworld-historical frameworktheunderlyingparadigmatic

causesof failureofpastutopistic efforts towardsajustglobalsociety. For thispurpose, theconceptualstructuresofthreerepresentativewesternutopian, easternmystical, andacademic

approaches associated with Karl Marx, G.I. Gurdjieff, and Karl Mannheim are critically

exploredusingapostdeterministdialecticalmethodology .

Thedissertations contributionsare: 1-problematizingMarxsdialectic itselfasabreeding

ground of what contributed to the historical failures of his doctrine; 2-providing an

independent academic interpretation and self-critique of the teaching of Gurdjieff, the

Caucasianmystic, using all his primarywritings; 3-transformingMannheims sociology of

knowledge intoasociologyof self-knowledge tohelp revitalizehisoriginal intentionswhile

avoidinghisself-defeatingarguments; 4-developinga conceptualsynthesisbeyondthe three

teachingswithinthe frameworkofanalternativehumanarchitectureparadigm; 5-advancing

anonreductivedialecticalmethod cognizantof the challengeposedby subconsciousness in

mediationsofmindandmatter.

A fundamentalexplanation forhuman failuresinbringingaboutradicalselfand/orbroader

social changeis foundtobetheproblemofhabituation, i.e., thehumanpropensitytobecome

subconsciouslyattachedtosensations, ideas, feelings, things, relations, andprocesses. Despite

theirsignificant contributions toourawarenessof thisproblemandwaysofresolvingit, the

threeperspectivesstudiedare foundtobethemselvessuffering fromit. Thekeyobstaclesare

identified as the habituated dualisms ofmind/matter, self/society, and theory/practice still

fragmentingutopistic methods, theories, andpraxes. Thesedualismsare responsible for the

world-historical fragmentationof theessentially creativehumansearch forthegoodlifeinto

mutuallyalienatedandthereby failingparadigmsofphilosophy, religion, andsciencegiving

risetoequally fragmentedandmutuallyalienatedwesternutopian, easternmystical, andglobal

academic movements. Itisarguedthatthesplittingoftheinherentlyartfuland creativehuman

spirit into its ideological components more or less corresponds to the world-historical

transitions from ancient civilizations to classical political, medieval cultural, andmodern

economic empiresforwhichthedialecticsofnomadic vs. settledmodesoflifepavedtheway

inthe courseofanincreasinglysynchronousglobaldevelopment. Thepostmodern condition

todayisthegeneral crisisofall fragmentedparadigms, modernand/ortraditional. It follows,

then, thatthegoodlifewillnotbethegiftofawise few, ofsupernatural forcesbeyond, orofan

objectivelypreordained natural or historicalprogress. Humande-alienation can onlybe an

artfulendeavorbyeachandallonlywithina creativehumanist frameworkcanthehabituated

dualisms and fragmentations of philosophy, religion, and science be overcome while

assimilatingtheirtruemeaningsand contributions.

Thedissertationdemonstratesthatallphilosophical, theoretical, andpracticaldualisms

whichemanate fromdichotomizationsofrealityintomatterandmind, andresultinalienating


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self and social knowledges and praxescan be effectively transcended through their re-

articulation asdiversemanifestations ofpart-wholedialectics. Developing and applying an

architectural approach to sociology, thedissertation abandons house storeys and similar

metaphors still subconsciously fragmenting psychosociological analyses. The habituated

commonsensedefinitionofsocietyasmultipleethno-nationaland/or civilizationalsystemsof

relationsamongindividualsbasedonahistoricalpresumptionsofhumanindividuality

isrejectedin favorofitsdefinitionasasingularworld-historicalensembleofintra-, inter-, and

extrapersonalselfrelations. It isarguedthathumanlife canbeharmoniousonlywhenitisa

world-system of self-determining individualities. World-history is reconceived as a grand

humanarchitecturalprojectofbuilding innerandglobalhumanharmony. It isviewedasa

long-termand large-scaleprocessof splittingof the intra- and inter/extrapersonal realmsof

humanlifeintoahabituatedeasternversuswestern civilizationaldualismwhosetranscendence

hasbeen, andwillnecessarilybe, dependentupon creative, conscious, andintentionalhuman

effort. Westernutopianismandeasternmysticismaretreatedintermsofwhole/partdialectics

mediated by the academy, allofwhichare consideredas constitutivepartsofanotherwise

singular movement in humanist utopistics. Human architecture is introduced as the

spatiotemporalartofbuildingalternativepart-wholedialecticitiesineverydaylifeof creative

designand constructionofself-determiningdialecticitiesbetweenhere-and-nowself-identities

andworld-historical social structures. Towards this end, the sociologyof self-knowledge is

proposed as an alternative research and pedagogical landscape for building de-alienated

humanrealities.

Human architecture and the new sociology of self-knowledge relate to one another as

practice to researchaswhole topart. Human architecture is about tearingdownwallsof

humanalienation, andbuildingintegrativehumanrealitiesin favorofajustglobalsociety. The

sociology of self-knowledge exploreshowhere-and-nowpersonal self-identitiesandworld-

historicalsocialstructures constituteoneanother. Theyseekto creativelyinstitutionalizenew

conceptualand curricularstructuresofknowledgewherebythe criticalstudyofonesselves

within an increasingly world-historical framework is given educational and pedagogical

legitimacy. Utopistics cannotadvancewithoututopistic universities.


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TABLEOFCONTENTS

(indetail)

Page#

iv UMIAbstract

v Abstract

viii Dedication

ix Acknowledgments

xiii TableofContents

xiv TableofContents (indetail)

xviii ListofFigures

xxiii Epigraph

1 PREFACE:

PersonalRootsofthisStudy

9 INTRODUCTION:

World-SystemsStudies, AntisystemicMovements, andUtopistics:

ResearchProblemandMethod

9 A. TheStructuralCrisisofCapitalismandWorld-SystemsStudies

15 B. OpeningtheAntisystemicMovements

21 C. RedeemingUtopistics

26 D. ResearchProblemandMethod

40 CHAPTERI:

UtopiaandMarxism:

AutopsyofaWesternDoctrine

41 SummaryofChapterI

49 A. Mar

xism andWest

er

nUt

opianism67 B. Marx, Engels, andthePrincipal TenetsofClassicalMarxism

77 C. Practice:CanDictatorshipoftheProletariatbethatoftheProletariat?

99 D. Theory:Can Transition fromCapitalismtoCommunismbe Economically Inevitable?

130 E. Method:CanDialecticsbeeither IdealistorMaterialist?

132 1. The ErrorinMarxs InversionoftheHegelianDialectic

154 2. TheOppositionof IdealistandMaterialistOutlooks


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186 3. TheNeither Idealist, NorMaterialistMarx

209 4. TheDialecticsofUndialecticalDialectics

213 F. The ThreeComponentPartsand ErrorsofMarxism

224 G. Marxism: TheSelflessParadigmofSocial Revolution

230 H. DefetishizingSocialism: KarlMarxandthe EndofClassicalWesternUtopianism

239 I. TheDefectiveMicroscope:UtopisticsandtheProblemofSubconsciousness

246 J. Conclusion: ThesesonMarx

249 CHAPTERII:

GurdjieffandMysticism:

ArchaeologyofanEasternTeaching

249 SummaryofChapterII

263 A. EasternMysticismandGurdjieff

271 B. Gurdjieffs Life

272 1. ThePreparatoryPeriod (1872?-1888)

281 2. TheSearchPeriod (1888-1912)

298 3. The TeachingPeriod (1912-1949)

313 4. Summarizing Remarks

315 C. Gurdjieffs Teaching

316 1. TheGistofGurdjieffs Teaching

329 2. Philosophy: TheHarmoniousUniverse

331 a) GurdjieffsOntology

358 b) GurdjieffsAnthropology

387 c) Gurdjieffs Epistemology

401 3. Theory: TheOrgan Kundabuffer Thesison

HumanDisharmonization

429 4. Practice: TheHarmoniousDevelopmentofMan

445 D. EscapingGurdjieffsYezidiCircle

447 1. PreliminaryConsiderations

454 2. Lifeis RealOnly Then,WhenI Am ... NotHypnotized

455 a) TheUnfinished ThirdSeries:AnArtful Inexactitude

465 b) ConfessionsoftheGrandHypnotist

485 c) InfluenceinMaterialQuestions

492 d) TheHypnotic Homage

496 3. Meetingswiththe RemarkableHypnotist

535 4. BeelzebubsHypnotic TalestoHisGrandson


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554 E. WhatWentWrong: Teacheror Teaching?

556 1. An EffortinExternalConsidering

560 2. Self-RememberingtheShepherds Tale

567 3. ThreeSelf-Observations

567 a) Sexuality

570 b) The FourthWay

575 c) ReligiosityandPatriarchalism

577 4. TheChief Feature:UnearthingOuspenskys Legominism

582 F. Alland EverythingaboutG. I. Gurdjieff

587 G. Conclusion: TheOriginsofGurdjieffsMysticism

599 CHAPTERIII:

MannheimandtheAcademy:

ReconstructingaSociologicalProject

599 SummaryofChapterIII

608 A. TheSociologyof Knowledgeand KarlMannheim

610 1. TheSignificanceofMannheimsIdeologyandUtopia

613 2. RereadingIdeologyandUtopia

623 3. Critique: IdeologyandUtopiainMannheim

623 a) Practicing IdeologyandUtopia

623 (1) SocialDeterminationof Knowledgeas Ideology

626 (2) ScienceorUtopia?

628 (3) Eurocentricity, Secularism, andotherBiases

631 b) TheoreticalCritique:Relationismand

Detached Intellectuals

639 c) Methodological Roots: TheAbandonedParticular

Conceptionof Ideology

642 4. Mannheims Legacy:ShortcomingsandContributions

642 a) DefinitionalMatters

644 b) MethodologicalConsiderations

645 c) Theoretical Issues

647 d) HistoricalConcerns

651 5. Conclusion

654 B. ReconstructingtheSociologyof KnowledgeProject

654 1. Introduction

658 2. Definingthe Field:Determinism, SubjectMatter, Location


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673 3. PrecursorstotheSociologyof Knowledge

678 4. Originators: TheManyDeterminisms

699 5. Founder: Ideology, Utopia, andtheScienceofPolitics

708 6. Debaters: TheSo-calledSociologyof KnowledgeDispute

727 7. Diffusers:Sociologiesof KnowledgeinPractice

738 8. TalkersoftheProse I:UndercurrentGlobalSociologiesof

Knowledge

767 9. TalkersoftheProse II:UndercurrentSocialPsychologiesof

Knowledge

799 10. Revivers:PostdeterministSociologiesof Knowledge?

806 C. Conclusion: TowardstheSociologyofSelf-Knowledge

820 CHAPTERIV:

HumanArchitecture:

TheSpatiotemporalDialecticsofSelfandSociety

821 SummaryofChapterIV

831 A. Opening: TheJourneyBack

833 B. Marx, Gurdjieff, andMannheim:AGeneral Reprise

838 C. TheHumanArchitecture Thesis

845 D. Method: TheArchitectural Laborof Truth

848 1. OntologiesofPartandWhole:Materialism, Idealism, Dialectics (or

Creativity)

862 2. EpistemologiesofPartandWhole:Objectivity, Intuition, Design

873 3. MethodologiesofPartandWhole:Discovery, Revelation,

Construction

881 E. Theory: RedesigningSelf, Society, Person, andthe Individual

881 1. TheHouseStoreysMetaphor

889 2. TransformingtheMetaphor

895 3. FixingtheDouble-Vision

899 4. DesigningaNewSociological Imagination

909 5. ReinterpretingHumanHarmony, Alienation, and Liberation

909 a) InMarx, Gurdjieff, andMannheim

916 b) IntheWorld-Historical Individual

922 c) IntheWorld-SystemofSelf-Determining Individualities

932 F. History:SketchingaNewGuiding Thread

932 1. TheGuiding ThreadsinMarx, Gurdjieff, andMannheim


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937 2. TheDialecticsofWorld-History

971 3. TheMeaningof Iranian Revolutions

974 CONCLUSION:

EvaluationandTrajectories

974 A. WhereShouldSociologistsBeHeading?

984 B. TowardsUtopistic Universities

994 C. TheAcademic Utopisticsof Terence K. Hopkins


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1000 APPENDIX:

NeitherIdealist, NorMaterialist:

TheDialecticalMethod

1002 A. WesternOriginsoftheDialecticalMethod

1004 1. TheArtofDialecticsinSocrates

1007 2. Aristotles Formal Logic

1009 3. Hegels ReligiousDialectics

1011 4. TheScientific DialecticsofMarx (and Engels)

1014 B. InterpretingDialecticsDialectically

1015 1. Creativity:DialecticsofPracticeand Research

1021 2. Research:DialecticsofCollectiveand IndividualStudy

1022 3. IndividualStudy:DialecticsofMotivationandUnderstanding

1023 4. Understanding:DialecticsofCognitionandCriticism

1023 5. Cognition:Dialecticsof Inquiryand Exposition

1025 6. Inquiry:DialecticsofPrimaryandSecondary Investigation

1026 7. Primary Investigation:DialecticsofSensePerceptionandConception

1027 8. Conception:DialecticsofAbstractionandConcretion

1029 9. DialecticalMethodology:DialecticsofOntologyand Epistemology

1030 a) DialecticalOntology

1042 b) Dialectical Epistemology

1054 c) DialecticalMethodology

1066 10. Dialecticsof ResearchProcessasaWhole

1073 C. ThePostdeterministDialecticalMethod

1077 References


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teachingwithoutbecominginfatuatedwiththeteacher. AlthoughastudyofOuspenskymayalsoreveal

substantialsubconsciousandhypnotic processesatworkinhisrelationtohisteacher, are-awakeningto

theoriginallyself-criticalnatureoftheteachinghasalreadybeenbuiltintoOuspenskysinterpretationof

Gurdjieff work. A re-appreciation, but further critical development and transcendence, of the

Ouspenskyaninterpretationandpracticeoftheteaching canhelprestoretheself-criticalnatureoftheprofound conceptualandpedagogicalarchitectureofGurdjieffsmysticism.

.....................

TwoConcludingSectionsofChapterII

ChapterII:SectionF.

ALLANDEVERYTHINGABOUTG. I. GURDJIEFF

Gurdjieffwashimselfa caucasianAshokhperhapsoneof the last, and certainly themostwell-

known, ofthem.

Hewasborninthe crossroadsofavastvarietyofeasternreligioustraditionstoanAshokh father

whoexerteda tremendous influenceonhis sons life. Itwas fromhis father, and the lattersAshokh

traditionand circles, thatGurdjieffreceivedhisowndeepandobsessive interest inbeinganAshokh

himself, in legends of ancientworld, inmusic, indance, in storytelling, and, most importantly and

instinctively, intheexperienceofbeinginstinctivelyandpowerfullysubjectedtothehypnotic influence

ofothers. Hisexperienceofhearinglonglostlegendsintotheearlyhoursofthemorning, utteredina

strangedialogueand conversationalstyle, was carriedintohisstyleoflecturesandwritingslaterinlife.

Itwasasaresultofhis fathersspiritualizingexperiencesthatGurdjieffrepeatedlylearnedthe

ancient epic of Gilgamesh. It penetrated his self-identity so deeply that it was as if Gilgamesh

reincarnatedinhim. Hebecamedeeplyandobsessivelypreoccupiedwiththeproblemofthemeaningof

humanlife, death, andimmortality. Hislifessearch, likethatofGilgamesh, becamethatofsearch for

immortality. LikeGilgameshwho losthisbeloved forestbrother inbattles in search for immortality,

Gurdjieffwasshakenbythedeathofhissister, laterhis father, anothersisterandher family, wifeand

mother, andmanyothers in the courseoftwoworldwarsandnumerouslocalwars, revolutions, and

conflicts. TheGilgameshiannatureofhissearches fortrutheveninhismaturelife, andhislove forhis

ownAshokh father, was evident in thenamingofhis self-styledprophet in the first series, Ashiata1

Shiemashi.e., theAshokh fatherwhotoGurdjieffwasasShamash (theSumeriansungod) wastohis

sonGilgamesh.

ButGurdjieffsobsessive search for themeaningof life, death, and immortality soon, duringhis

preparatory age, became coupled with another obsession: to understand how to overcome the

increasinglypowerfulinternal conflictoverhissexualdesires. The commandmentsofhis firsttutorhad

notbeenhelpful. FatherBorshsadvicewasonlyamentalprohibitive instructionagainst thesurging

sexualdesiresoftheyoungGurdjieff. It couldnotreallywork. Thatmentalstructure, prescribingtotal

1Ata in Turkish means father and Ashi may be an abbreviation for pronunciation of Ashokh in Turkish

(Ashikh). Ashokh-Ata would we pronounced in colloquial Turkish as Ashiata.


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pressureof circumstances, to findanewwayofmeetingtherequirementsofallthethreetasks. Andhe

foundthisthroughwriting. He foundinhisnewliterary careeranopportunitynotonlyto finallyput

torestthestillunsettledquestionsofhispersonalandscientific and cosmological curiosities, notonlya

newway of furthering his Institute goals across borders and generations, but also away of raising

financialresourcesandsupport forhislife, teaching, andmovement.ButGurdjieffspursuitofhisscientific interestinhypnosiswasboundto comeinto conflictwiththe

interestofhis teachingpractice. Whilehewas learningmoreandmoreabout thescienceofhypnosis

throughallkindsofhuman typesandavastamountof livingpsychologicalmaterialashisdisposal

throughhispupils, hebegantonoticethepale-facesandbound-for-the-lunatic-asylumgesturesinthe

pupils. Hehad to somehow renewhisoriginal Institute efforts, and in themeantime reveal tohis

students, inasdiplomatic alanguageaspossible, therealnatureandintentionsofhisprevioustwenty-

oneyearartificial life.Ashe finishedhis firstseries, andpreparedthedraftsofhissecondandthird

series (originalversion), hedecidedtopublishthem, and forhisposterity, themostimportantheraldof

thegoodto cometohumanitythroughhiswritings. Itbackfired. Thehypnotized couldnotacceptthe

realityoftheirtrance. They forcedhimtowithdrawthebooklet. Buthisintentionofestablishing forhis

posterity, and independent of his contemporarypupils, the LegominismofHeraldhadalreadybeenachieved.

Butgiventhereactionhereceived frompupils, hehadto completely changehis furtherwritingplans.

Theoriginal, almost finished, drafts forhisthirdserieswerealldestroyed, andheembarkedonwritinga

new third series thatnowhedecided tokeepincomplete.Given theexperienceofHerald, and the

convergenceofhisscientific, teaching, andmaterialinterests, the crystallizationofhishypnotic influence

inthe formofpersonalmagnetism, writingmaterials, andmovementnetworkacross continentswasnot

meant to come toend towardshis life. Itwasactually spread. But the contrasting resultsofhisown

liberatingself-hypnotic experienceononehand, andthatofamovementof followerswhotothisdayare

overwhelmedand infatuatedbytheextraordinaryandincomprehensible, yetseeminglymeaningful

anduseful, natureofhisteachingandlife, speakofboththestrengthandtheshortcomingsofGurdjieffs

legacy. Gurdjieffsallegedutteranceonhisdeathbed thathehaslefthispupilsina finemess, spoken

literallyorin figurativeterms, mustthereforenotbetakenlightly.2

Beyondallhisscientific, instructive, andmaterialgoalsandpursuitsinlife, Gurdjieffhaddeveloped,

sinceperhapstheveryearlyyearsofhisyouthspentinhis fathers carpentryworkshopandlisteningto

hislegends, themostimportantgoalofhislife:nottodielikeadog. Sohewasintentonmakingsurethe

future generations keep on searching for the dog and resurrect him again, and again. It is the

Gilgameshianepic, coupledwithhis cosmologicaltheoryandpracticeofcoatinghigherbeingbodies,

therefore, thatexplainwhyGurdjieffinsistedonimmortalizingonthedevilsbackifnecessaryhis

life, teaching, writings, andmovement.

Gurdjieff was an Ashokh, still dancingthrough his pupilsto his fathers ancient epic story of Gilgamesh.

2It is important to realize that Gurdjieff intended to preserve the contents ofHeraldfor future generations

of his followers, and those interested in his ideas. It was important for him, therefore, to find ways to guarantee such

transmission/preservation despite the conscious awareness of those responsible for transmitting his views, i.e., his

most senior students and followers. The fine mess he left for his posterity, in other words, could have provided an

obstacle for transmission of such truths to his grandsons, especially given the self-critical nature of the contents of

the third series about the realities underlying the illusive surface manifestations of his teaching.


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ChapterII:SectionG.

CONCLUSION:THEORIGINSOFGURDJIEFFSMYSTICISM

About schools and where he had found the knowledge he

undoubtedlypossessedhespokeverylittleandalwayssuperficially. Hementioned Tibetanmonasteries, theChitral, MountAthos, Sufischools

inPersia, inBokhara, andeastern Turkestan;hementioneddervishesof

various orders; but all of them in a very indefiniteway. (Ouspensky

1949:36)

It was divided up in that way long ago; in India there was

'philosophy,'in Egypt'theory,'andinpresent-dayPersia,Mesopotamia,

and Turkestan'practice.'...

Butspeakingofschools, thereareonlyspecial schools;thereareno

generalschools. (Ouspensky 1949:15)

WhatwerethesourcesofGurdjieff'steachingintheworldsmysticaltraditions?

Gurdjieff certainly sought to collect his information from all the three sources identified in the

quotationabove. InmanywaysthethreesourcesrepresentthewaysoftheYogi, oftheMonk, andthe

Fakir, as identifiedbyGurdjieffasbeing the threeways in contrast towhomhe found, or forged, his

fourthwayteaching.

Among the roster of easternmystical traditionswhichGurdjieff cites as preceding hismodern

fourthwayteaching, onetraditionseemstohavebeenmostinfluentialonGurdjieffsteaching:Sufism.

Gurdjieff here and there, as sources of his dances andmovement exercises, orwith respect to the

remarkablemenhemetduringhissearches, referstopersonalitiesormovementsthatare clearlyof

Sufiorigin. Inoneplace inhis autobiographicalnarrative, disappointedat searching for theesotericsourcesof IslaminMeccaandArabia, GurdjieffpointstoCentralAsia, specificallythe cityofBukhara

theregionand city fromwhichmanySufiordershistoricallyemergedasthesiteofthetrueesoteric

branchofthe Islamic tradition. TheSarmoungBrotherhoodappearstobeaSufiorder fromGurdjieffs

account, andthetwomonasteriesheretreatedto carryouthisselfexplorationsabouthypnotismwere

clearly Islamic in nature. In all likelihood, his two-year meditation retreat during which the basic

contoursofhissystemwere craftedwerespentinaSufimonastery.

ItistruethattheSarmoungBrotherhoodwasnottheonlymysticalschoolmentionedinGurdjieffs

autobiographicalnarrative. TheJudeo-Christian EsseneBrotherhood, andthenondenominationalWorld

Brotherhoodwerealsomentionedinhissecondseries. However, itremainsthe casethatthestoryofthe

mythicalSarmoungoccupiesa centralspaceinGurdjieffs commentariesonthesourcesofhisteaching.3

ThemysteriousmonasteryintheheartofAsiawithwhichGurdjieffhimselfadmits (inHerald) tohaveestablishedlong-termrelationships forexchangeofinformationandpupilsmayhaveafterallbeenthe

Sarmoungaswell, oratleastoneofitsaffiliatedschools.

3This interpretation is also reflected in the feature film produced by Peter Brook in association with Jeanne

de Salzmann, Gurdjieffs designated successor and leader of the Gurdjieff work until her death. In the film, the

discovery of the Sarmoung sounds the highest note and is the climactic episode of the story of the young Gurdjieffs

life.


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interestingassociationshere. Nush isalsoassociatedwith themeaningofimmortality,4of coursealso

undeniablya centralelement inGurdjieffs lifeand teaching. Italso carries themeaningofopium, of

antidotetobitterpoison, areferencetowhatsaveshumanlifethroughintoxicativehealing, anallusionto

sleepandawakening. Nush is theequivalentexpressionoftoyourhealth inPersian, in fact, andis

utteredwhendrinkingwineorthelike, whileNusheJanistheexpressionutteredto friendsinPersianupon taking their first being food. Nushab is thewater of everlasting life, a reference again to

immortality. Nushalso carriesthemeaningofhappinessandofgoodness. Nushinehderived from

thesame, referstoanancientmusicalmelody.

SHENU (orSHENO):Meanstohearsoundsofmusic, dialogue, and conversation.

NASHV: (ItisimportanttorealizethattheletterUinPersian/Arabic cansoundbothasooandv

oro) meanstodevelop, togrow, toascend, to fly. Italsomeanstoattracttooneself, ofabsorbinginto

oneself, asinaspongeabsorbingwatertoitself. Itmeanstomovesmoothly, softly, andinaslipperyway.

Nashvanmeansan intoxicatingdrink. Nashvatmeans tobecomedrunkor, tohear thenews, to

become aware and conscious. Nashurmeans to revive fromdeath, to resurrect. Nashuzmeans

marital conflict, especiallyofthewifenotobeyingthehusband. Nashvehmeanstotakeinopium, and

becomehigh fromit.

VASHN (from theoriginal root, VASN):means theheavinessof sleep, thebeginningofsleep, of

takingdailynaps.

Itisobviousthatallthemeaningsaboveofthewords constructedwiththethreerootlettersSh, N,

andU, canbedirectlyassociatedwithoneoranotheraspectofGurdjieffsteachingandlife. Butwhatisat

firstpuzzling, butsoonquiterevealing, is themodificationofthewordSarmountoSarmoungin

Gurdjieffsartfulhands.WhatwasGurdjieffsreason fromintroducingsuchaninexactitudeattheend

oftheoriginalword composedofsevenletters? DidGrepresentGurdjieffsownsignatureinitials

attachedtothenameSarmoun?

ReferringbacktothenumericaltableofSufi codes, wenotice, first, thattheletterGisnotpresentin

thealphabetasexistingintheArabic. Thispointstotheapparentredundancyofthisparticularletter, aninexactitudeofsorts. ButtheletterispresentinPersian. ThismaypointtothePersian, andnotArabic,

sources of the teaching and the school as concentrated in theBukhara region. If the closephonetic

approximateof this letter in the table, that is the letterpronouncedasQafisusedinthenumerical

calculation an interesting result isachieved. S, R, M, U, N, andQaf (which carries thevalueof 100),

numericallyyieldthetotalof 456. 400, 50, and 6, nowyieldthethreeletters T, N, andU (orO, OO, OU,

...). The combinationsofthesethreelettersyieldthe followingmeanings.

NUT:isthePersianrenditionofwhatin English (andperhapsalmostallotherlanguages) isnote,

i.e. thenotesofthemusicalscale.Note, alsoimportedintoPersian, also connotesmoney. Italsoassociates

withthemeaningoftakingnotes, ofwriting.

TUN:isof coursearenditionoftheterm formelodyandmusic. ButinPersian, itisalsoatechnical

term, referring to the parallel threads used in carpetweaving (that is, warp as opposed towoof).

Gurdjieffiswidelyacknowledged tohavebeenanexpertin carpetweaving, repairing, andbusiness.5

Tun is also associatedwith the fireplace in thebathhouse, and theheatgenerated for cleansing

4All the associations referred to here are taken from the multi-volume Farhang-e Farsi (Persian Dictionary)

compiled by Dr. Mohammad Moin in 1447/1968, and published by Amir Kabir Publishing Company, Tehran, Iran.

5The cover arts used in recent editions of all the three series of Gurdjieffs writings are of carpets.


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reinterpretedtheminhisownway. Forallthemysticalschoolshevisited, hewasadevilindisguise.7

Hewas, afterall, possessedsince childhood, eversincehisgrandmother'sallegeddeathbedadvice, with

thedesire todo thingsdifferently fromallothers. And thisexplainswhywe should seekGurdjieff's

sources asmuch in thehistory ofpreceding easternmystical tradition as in his own ingenuity and

creativity.This explains why many researchers, trying to trace Gurdjieff's sources, have been rather

unsuccessful. Theysee fragmentsofhisteachinginallandeveryeasternreligioustraditiontheystudy,

butnever findtheminoneplace. ItistruethatGurdjieffdeliberately, forreasonsthatwehavealready

identified in this chapter, tried towipeout tracesofhissources. But thekey to finding theoriginsof

Gurdjieff'smysticismliesintherealizationthathewashimselftheoriginatorandthe founderofanew

mysticalmovement. ThatiswhywithsuchassuranceGurdjieff claims, throughtheoft-repeatedwordsof

Ouspensky, that The teachingwhose theory isherebeing setout is completely self-supportingand

independentofotherlinesandithasbeen completelyunknownuptothepresenttime. Thereason for

thisissimplythatGurdjieff createdit, thoughbasedonelementsdrawn fromallthethreemajorsources

ofeasternmysticismandperhapswithanintuitivesensethatsuchanoriginalteaching couldormay

haveactuallyexistedinancientpastpriortoitssplittingintothethreepathsasidentifiedbyGurdjieff.

One of the important indicators of how uniqueGurdjieffs teaching is can be observed in the

impromptu and completely spontaneousmanner inwhichmuch of itsmythological texturewas

artfully constructedbyhim. Confrontedwiththeelaborateand fantasticallydetailedlegends containedin

Gurdjieffsthreeseries (pertainingbothtohisteaching, life, andevenorganizationbuildingpursuits), the

readeroftenreceivesanimpressionofaperfectlylogical, thoughobviouslyabsurd, non-veritable, and

fantastic argumentatwork. But fromGurdjieffspointofview, allthatmatteredwastobuildanoften

completelymeaninglessbutstilllogicallandscapewherehe couldconcealthehypnoticmessagesofhis

teaching.

Thisobviouslyoddliterarystrategymayseemtothereadertobeanimpossibleendeavor, butitwas

forGurdjieffalong-establishedstyleofdialogueand conversationhelearnedinhis childhoodinavery

practicalway from his father. Gurdjieffs father called thisprocedure of conversation anddialogue

Kastousilia. InMeetings,havingmentioned certainlegendstoldbyhis fatheraboutanancientImastun

Brotherhoodandtheirwonderworks, Gurdjieffimmediately findsitnecessarytoelaborateona certain

procedureofdialogueestablishedbetweenhis fatherandhis firsttutor, DeanBorsh. Letushear from

Gurdjieffhimselfaboutthisodd childhoodtale, atalewhichdespiteits fantastic nature, inmanyways

indispensablypointstothetrueoriginsofmuchofhismythologicalandperhaps cosmologicaltales:

As I havehappened, in the logical courseoftheexpositionof this

chapterdevotedtothememoryofmy father, tomentionhis friend, my

firsttutor, DeanBorsh, I consideritindispensabletodescribea certain

procedureestablishedbetweenthesetwomenwhohadlivednormally

to old age, and who had taken upon themselves the obligation of

preparingme, anunconsciousboy, forresponsiblelifeanddeservenow,

by their conscientiousand impartialattitude towardsme, torepresent

7In Persian, other than the religious meaning of devil or Shaitan, there is another everyday meaning

attached associated with being naughty, mischievous, sly, etc.


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formyessence'twoaspectsofthedivinityofmyinnerGod.'

Thisprocedure, aswasevidentwhen I laterunderstoodit, wasan

extremely originalmeans for development of themind and for self-

perfecting.

They called itkastousilia, a termderived, it seems tome, from the

ancientAssyrian, andwhichmy fatherevidentlytookfromsomelegend.

Thisprocedurewasas follows:

One of them would unexpectedly ask the other a a question,

apparentlyquiteoutofplace, andtheother,withouthaste,would calmly

andseriouslyreplywithlogicalplausibility.

For instance, oneeveningwhen I was in theworkshop, my future

tutor entered unexpectedly and, as he walked in, asked my father:

'WhereisGodjustnow?'

My fatheransweredmostseriously, 'GodisjustnowinSariKamish.'

Sari Kamishisa forestregiononthe former frontierbetween Russia

and Turkey, where unusually tall pine-trees grow, renowned

everywherein TranscaucasiaandAsiaMinor.

Receiving thisreply frommy father, thedeanasked, 'WhatisGod

doingthere?'

My fatheransweredthatGodwasmakingdoubleladdersthereand

on the tops of them he was fastening happiness, so that individualpeopleandwholenationsmightascendanddescend.

Thesequestionsandanswerswere carriedoninaseriousandquiet

toneasthoughoneofthemwereaskingthepriceofpotatoestodayand

theother replying that thepotato cropwasverypoor thisyear. Only

laterdid I understandwhatrichthoughtswere concealedbeneathsuch

questionsandanswers.

Theyveryoften carriedon conversationsinthissamespirit, sothat

toastrangeritwouldhaveseemedthathereweretwooldmenoutof

their senses, whowere at largeonlybymistake insteadofbeing in a

mad-house.

Manyofthese conversationswhichthenseemedtomemeaningless

grewtohaveadeepmeaning formelaterwhen I cameacrossquestions

of the same kind, and it was only then that I understood what a

tremendoussignificancethesequestionsandanswershad forthesetwo

oldmen. (M, 37-9)


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The particular emphasis Gurdjieff lays on the significance of this procedure of hiding serious

thoughtsunderapparentlyabsurd, spontaneous, but logicallyplausiblethoughtspointstothesimilar

methodsusedbyhimin constructingtheapparentlyabsurd, butseriouslyintended, mythologicaland

biographicaltalesofhisseries.

Despite itsdifferences, Gurdjieffs teaching sharesmany featureswith theworldsothermysticaltraditions. Gurdjieffs three seriesmay be considered to represent the three stages of purification,

illumination, and union present inmystical teachings as suggested by Bishop (1995).8 The effort to

synthesize an extremely personal God with an impersonal, mathematically precise, law governed

universe, is an effort tobring together themonotheistic andnaturalist, introversiveandextroversive

formsofmysticism.

FromwhatisknownofGurdjieffsteachingandtheaccountsofhispupils, Gurdjieff canbe credited

withestablishinganewbranchofmysticism characterizedbythe followingaspects:

1- Philosophically, borrowing from the impersonal far easternmystical and western scientific

traditions, he reconstituted the idealistphilosophies informing theistic mysticismonaquasi-

materialist spiritualist basis, seeking to reconcile religious categories of divinity and cosmic

purposewithwesternrational categoriesofscienceandmaterialismstillretaininga conceptof

and faithinasingulardivinity.

2- Theoretically, Gurdjieff emphasized both the relevance of individuality in mysticism, and

identified the intellectual and rational sideof the harmoniousdevelopment asbeingmore

importantinrelationtothephysicalandemotionalaspects, in contradistinctiontothetraditions

suchasSufismandChristianmonasticisminwhichemotionalexperienceofdivinelove, andthe

annihilationoftheindividualinthedivine, aremostprominentlyemphasized;

3- Practically, reformulating and presenting fragments of eastern teachings in a language and

conceptual frameworkthatismoreeasilyaccessibletothe contemporaryworldingeneral, andto

thewesternmindinparticulardespitethe continuationoftraditionofsecrecyand concealment

fordoctrinalself-protection.

Gurdjieff's legacy and posterity, therefore, can be best evaluated in light of hismaterialistically

reinterpreted, theoretically rationalized, and practically modernized mystical teaching focusing on

individualself-knowledgeand changemadesuitable forabsorptionbythemodernworlddominated

bywesternscientific culture. ItisnotablethatalmostallofGurdjieff'smain followersduringhislifetime,

andlater, havebeenwesterners. ThisnotonlypointstothesingularinfluenceofGurdjieff'smysticismin

thewest, butalsohighlightsthelimitsoftheteachingitselfintracingitsrootsbacktotheeast.

Being the original founder of a new branch of mysticism, Gurdjieff had the double task of

establishing the foundations of the new teaching and its practical implementation in thewest. The

idiosyncratic dynamicsofGurdjieff'sdiscoveriesandmethodology, partlyinfluencedbyeasternmystical

traditionspropensitytosecretivenessandimpenetrability, wasbothasourceofstrengthandweakness

for his teaching. Itmade him one of themost enigmatic religious thinkers of thepast century, but

providedunsurmountableobstaclesagainsteffectivetransmissionofhisteachingtohisposterity.

Throughhishypnotic teaching, Gurdjieffhopedtoinstallaneworgan, liketheorgan Kundabuffer,

butthistimeofanoppositenature, thatwouldmakehumanbeingsperpetuallymindfulandpresentto

the realityof their inevitabledeath. Iftheorgan Kundabufferhad causedhumanbeings to forget the

8See this chapter, section 1.


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realityoftheirevolutionarypurposesindeathandspiritualascentandtherebytobecomeidentifiedwith

the transitorypossessions andpleasuresof this-worldly life, Gurdjieffsought tohypnotizehumanity

back to a real cosmic awareness of the transiency of this-worldly life, and awaken them to the

evolutionary path back to God. The problem is that in both these pursuits, the externally induced

hypnotic influence stillprevails, and maleficent consequences resulting from thiswill continue toenslavethe followersofhisteachingtotheabnormal conditionsoflifetheythemselveshaveestablished

on Earthbothoutside, andinsidetheschool.

Thepresenceofhypnotism isnotunique toGurdjieffsmysticism, andmaybe considered tobe

presentinmostmysticaltraditionsandreligions. Onlydifferentlanguagesandmethodsareusedthere.

Instead, wehavenotionsofdevotion,intoxication,losingoneselfintheteacher, etc. A classical

caseofthehypnotic process in fact isthatofthedevotionof RumitohismysteriousteacherShams-e

Tabrizi. Thelatterin factstronglyevokestheenigma foundinGurdjieffhimself. LikeGurdjieff, Shams

alsoapparentlyeschewedthedevotionofthepupil, butneverthelesspracticedit.A comparativestudyof

GurdjieffandShamsmayperhapsevenleadtotheir commonsourcesoflearningandtrainingamong

schoolsofCentralAsianmysticism. WhatisuniqueaboutGurdjieffsteachingisnotthathepracticed

hypnotism, butthatheopenlytalkedaboutit (andin factraiseditsparadigmatic statusandsignificance)while claimingthathedidanddidnotpracticeit. ThestudyofGurdjieffsteachinginthisregardmay

thenbequiteillustrative fortheexplorationofpracticesofhypnosisinstudent-teacherrelationshipsinall

mysticaltraditions, andin factinallreligions. Likewise, the critiqueofsuchapracticemaybe considered

tobeinstructiveintermsofdevelopingmore criticalapproachestothetaken forgrantedteacher-pupil

relationmodalitiesdominatingthepracticeofmysticismandreligioningeneral.

Therecognitionofthehypnotic agendabuiltintoGurdjieffslifeandteachingdoesnotnecessarily

diminishthevalueofthephilosophical, theoretical, andpracticalaspectsofhis findings.Onthe contrary,

ithelpsuspullaway themysticalveil fromhis lifeswork inorder tograsp therationalkernelofhis

contributionstoworldmysticismandtoutopistics.

Copiesofthe completethesis canbeobtained fromUMI ProQuestDigitalDissertations

http://wwwlib.umi.com/dissertations/gateway?return=http%3A%2F%2Fwwwlib.umi.com%2Fdissertations%2Fresults%3Fset_num%3D2

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MohammadH. (Behrooz) Tamdgidi

[email protected]

http://www2.www.umb.edu/directory/person_detail.php?id=6143

http://www.okcir.com/

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