#George I Gurdjieff

[postersbykeith]

[groverspeak]

enneagram type ones - a yap-session on the reformer from a reformer

୨୧:🫀 🎧 - as an enneagram type one, I think we're probably one of the rarest, and (often) most misunderstood types. we're seen as hard-asses or too "uptight" and, on paper, that looks about right. but, our motivation and inner thoughts are forgotten. how can you judge us if you don't know us? or know our morals? people fail to see us as humans with true, full emotions- when we are some of the most sensitive types. I think this a crime often done against most "logical" (though I hate using that term) types. shoutout to all my other enneagram type ones, here's a playlist (not by me)!

type title: the Reformer

good qualities: a defined moral code, strong sense of right and wrong. purpose-driven. loyal. dedicated, passionate. honest. direct. idealistic. helpful. conscientious. reliable. discerning. noble. wise. caring. intelligent (but not in a type 5 way). perfectionism to a healthy, moving degree.

fatal flaw: anger. this sounds evil, right? how can a noble, moral individual also struggle with anger? that’s because no fatal flaw is just that word alone, a ones anger isn’t explosive, irrational rage all the time. enneagram ones place all they have into virtue— because of their need to be perfect, morally correct. a ones anger is derived from their other flaws, spurred on by resentment and self-righteousness. “buried anger at self denial”, as the EnneaApp calls it.

negative qualities: critical (to others and self). emotional rigidity. holds themselves and others to very high standards. perfectionism to a toxic degree.

“vice to virtue”: anger to serenity. this can sound confusing, or unrelated— but, the phrase “resentment to serenity” might make a bit more sense. anger to serenity is the process of going from having a preoccupied mind, beating a million miles an hour and full of self-judgement and melancholy to having a mind that understands you can’t be perfect all the time, and entertaining a space of inner peace and self-acceptance.

fictional characters: optimus prime. steve rogers. mary poppins. hermione granger, percy weasley. bruce wayne. spock. mycroft holmes. atticus finch. javert. kate laswell, vladmir makarov.

real-life examples: emma watson. c.s lewis. julie andrews. plato. venus williams. immanual kant. confucius.

motivation: enneagram ones are the crusaders. their goal is to live righteously, be right, and improve the world. this is heavily supported by a one’s strong sense of justice, and strong moral code. they are motivated by a want for a just and morally correct world and environment.

fear: being wrong, evil, or morally corrupt. as well as being incorrect. this is often why one’s are referred to as the “perfectionists.”

how they behave at their worst: because of a one’s strong moral code— if this code becomes impure or corrupt, everything else they do will also be that. like a super villain, almost. overly critical, judgmental. if something goes wrong, they internalize that and it’s immediately imperfect or flawed. they can often become obsessively self-righteous. tend to be incredibly rigid, almost seething and will hyper-fixate on small issues. they become merciless. enneagram ones, when they believe something heavily, know that they are right, they are loyal to their beliefs— if an unhealthy ones beliefs and code are challenged, they become ruthless, almost animalistic.

how they behave at their best: enneagram ones, at their best, can be incredibly compassionate and kind. their wisdom, rationality, and nobility often allows them to reach people further than most types in an honest way, because it aligns with their morality— because they want and long to do and be right and just. they are often consistent. good work-ethic. perfectionism leading into excellence (they excel in what they love). logical, while still remaining human. honest, won’t bullshit you.

what their anger is like: punitive. physical tension in the body. intolerant. wrathful. arrogant.

what their sadness is like: sadness that manifests in the form of frustration. they have a secret level of melancholy and shame. when unhealthy, they disintegrate into an enneagram type 4– being melodramatic, melancholic, self-loathing. though, this isn’t often through an internal-perspective, it can be twisted into looking inward. the inner-critic within them becomes louder, relentless and self-hating. type ones actually have a tendency to be depressed, and will also typically struggle with alcoholism, eating disorders, etc… any disorder or habit that gives them control. this is why OCD is also seen within them. they are often reduced into being cynical.

what sets them apart from other types: their need to be good. most enneagram types don’t fully care about being morally correct, but ones do. a ones natural nature is to strive and reach for the stars. and though it can be depressing to think about, the life of a one can actually be incredibly beautiful. ones are rare because most people aren’t natural-born leaders with the level of self-reflection (when healthy) to see who they are, and what their morals are. ones change and define the world, and everyone around them to be better. ones often see something nobody else does: good in people, how to improve, etc… despite being rather emotionally rigid, ones can have some of the highest emotional intelligence levels, because of who they are. if a one can work past that fear of not being perfect, allow the icy surface of their heart to melt, a one can love like sanctification and revival. a one sparks life in everything they touch, because when they commit— it’s out of nothing but a want to be good.

info dump: enneagram type ones are second most likely to experience melancholy, second to type fours.

⋆ ☄︎.·˚ * 🔭 - I love ones, and I love being a one, if you couldn’t tell. reach for the stars, ones! we’re some of the only people who’ll try. I know the inner-critic drives us all mad, that the need to be good enough— and never seeming to reach that— is over-arching and doesn’t ever leave. but, someday you’ll be seen. and even if you don’t fully grasp that now, know that your fellow ones will always understand: because we see deeper than most.

[lowcountry-gothic]

The first person known to have taught the system was George Gurdjieff, a Russian philosopher-mystic of Greek-Armenian descent who died in 1949. He taught it to his students as a means for understanding the natural cycles of existence, not as personality typing.

Susan Piver, The Buddhist Enneagram: Nine Paths to Warriorship

[susieporta]

“Le forme pensiero che creiamo con le nostre emozioni pesanti, come l’ira o il rancore, si collocano accanto a noi e continuano a richiederci energia; per poterla ottenere, manipolano la nostra attenzione in modo tale che si riattivino gli stessi meccanismi che ci hanno condotto a provare determinati sentimenti, per potersi così cibare dell’emozione che si emette in quel momento.

Questo è l’unico modo che tali entità hanno per rimanere in vita poiché, non avendo alcuna possibilità di nutrirsi autonomamente, hanno bisogno dell’energia altrui. Allora quando ci troviamo immersi in un sentimento negativo dimentichiamo la nostra vera natura e usciamo dal Mondo Reale, identificandoci con l’inimicizia e l’ostilità sorte improvvisamente al nostro interno.

Ma quando c’è un punto d’osservazione ben strutturato, si diventa consapevoli di ciò che accade in ogni istante e quindi vi è la possibilità di porvi rimedio. Non si può assolutamente proseguire lungo un cammino spirituale, se si lascia spazio al proprio interno a queste entità che provocano volontariamente emozioni negative con cui spesso si finisce per identificarsi. Perciò, più ci si nutre di sostanze duali, più queste entità si rafforzano e acquisiscono una maggiore influenza sui corpi; le droghe che portano a tossicodipendenza creano delle forme pensiero parassite enormi da cui è veramente difficile riuscire a disintossicarsi.

Depurarsi a livello fisico è solo l’inizio e la parte più semplice, poiché gli altri due corpi possono essere attaccati da tutto ciò che si aggira sul piano astrale e mentale del pianeta.

Da queste entità predatrici ci si può salvare solo accogliendo la bellezza dentro di sé, vivendo così nel Mondo Reale e non in quello fittizio.”

George I. Gurdjieff

[dreaminginthedeepsouth]

“Like you, I am searching for who I am, and by now I know that I am not going to find an answer in my functional machinery, ticking away automatically, but in my essential mind, just aware attention, watching. As the Dalai Lama has been pointing out in recent years, the Tibetan language has two words for these two very different kinds of “mind”: The ordinary automatic mind that they call Sene, and this other receptive stillness, which has no judgments, no associations, that they call Rigpa and translate as “awareness.” It’s a beautiful statement in a few sentences of what has previously been a very secret Tibetan practice called Dzogchen, closely allied to what Gurdjieff and others have taught as the wordless way of being totally present now, in this moment ... We’re all designed with this possibility. But what is obstructing the realization of that human potential?”

~ Jim George, in 'Last Call', from an interview with David Ulrich

[Thanks Ian Sanders]

[spaceintruderdetector]

1980 - Born in Brooklyn on the 18th of January, 1932, Wilson says: “I share most of the traits associated with all the great Capricorns: Jesus, Cary Grant, Joseph Stalin and Georges Gurdjieff.” His interests range far and wide over modern times: life extension, new theories of physics, intelligence increase, space travel and settlements (he is an active member of the L-5 Society and often lectures on topics concerned with the future move into space).

High Times Magazine, 1980s : THC : Free Download, Borrow, and Streaming : Internet Archive

[trashnmagico]

G. I. Gurdjieff - His Fourth Way and the Enneagram

G. I. Gurdjieff G. I. Gurdjieff George Ivanovich Gurdjieff, widely known as G. I. Gurdjieff, was born around 1866 in Alexandropol, Armenia (now Gyumri, Armenia). Gurdjieff’s early life remains mysterious, but he grew up in a diverse cultural landscape exposed to various religious and mystical traditions. Gurdjieff’s travels led him to encounter various esoteric brotherhoods and secret…

[hiteart]

✨🎨 An exhilarating journey into the captivating world of art! Today, I embarked on a profound endeavor as I began working on the face of an oil painting featuring the enigmatic figure, George Gurdjieff. 🖌️✨

🌟 Gurdjieff's countenance is a canvas of stories, wisdom, and mysteries waiting to be unraveled. With every brushstroke, I strive to capture the essence of his gaze, the lines etched by time, and the depth of his soul. The face is the window to the inner world, and my goal is to infuse this portrait with the essence of Gurdjieff's presence and profound teachings.

💫 As I delicately blend colors and define each feature, I am driven by a profound sense of curiosity and reverence for the subject. The process of bringing forth his visage on the canvas is an invitation for viewers to connect with the depth and wisdom that radiated from Gurdjieff.

✍️ Commission opportunities: If you are seeking a one-of-a-kind, soul-stirring artwork for your personal collection or as a unique gift, I am honored to offer commissioned pieces tailored to your vision. Let's collaborate and create something extraordinary that resonates deeply.

🔮 Stay tuned for more updates on this captivating oil painting of George Gurdjieff. Each stroke of the brush reveals a little more of his essence, inviting us to explore the enigmatic nature of this extraordinary individual.

#OilPainting #GeorgeGurdjieff #PortraitArt #ArtisticJourney #CapturingEssence #ArtisticExpression #CreativeProcess #CommissionArtwork #ArtisticVision #ArtCommunity #ArtLovers

[alittlebitoftruthcan]

‘Is Carlos Castaneda’s guru, Don Juan, an enlightened master?’ If there were someone like Don Juan he would be enlightened, he would be like a Buddha or a Lao Tzu—but there is nobody like Don Juan. Carlos Castaneda’s books are ninety-nine per cent fiction—beautiful, artful, but fiction. As there are scientific fictions, there are spiritual fictions also. There are third-rate spiritual fictions and first-rate ones: if you want third-rate, then read Lobsang Rampa; if you want first-rate, then read Carlos Castaneda. He is a great master—of fiction. But I say ninety-nine per cent fiction. One per cent of truth is there, hidden here and there; you will have to find it. It is good even to read it as fiction. Don’t bother about Rampa’s fiction, because it is rubbish created by a mediocre mind—and of course created for mediocre minds. But Carlos Castaneda is worth reading. When I say fiction I don’t mean don’t read him, I mean read him more carefully, because one per cent of truth is there. You will have to read it very carefully, but don’t swallow it completely because it is ninety-nine per cent fiction. It can help your growth—it can create a desire to grow. That’s why I say it is beautiful. But it can hinder growth also if you take it at its surface value. This man Carlos is really crafty, very clever. Rarely it happens, such cleverness—because it is very easy to create scientific fiction, not much imagination is needed, but to create spiritual fiction is very very difficult; one needs a great artistic and imaginary mind. Because things you don’t know, how can you even imagine them? That’s why I say one per cent of truth is there. On that one per cent of truth he has been able to create a big edifice. On that one per cent of truth he has been able to project much imagination. On that one iota of truth he has made the whole house, a beautiful palace—a fairy tale. But that one per cent of truth is there, otherwise it would have been impossible. So one per cent of Don Juan must be there somewhere or other. He must have met somebody; maybe his name was Don Juan, maybe not, that is not material, that doesn’t matter. Carlos has come across a being superior to himself, he has come across a being who knows some secrets. Maybe he has not realized them, maybe he has stolen them, maybe he has just borrowed them from someone else. But he has met somebody who has somehow got some facts of spiritual life and this man has been able to create imagination around it. And the imagination becomes possible if you use drugs as a help—very easy, because drugs are nothing but an aid to imagination. This man has come across some being who knows something, and then through drugs, LSD and others, he has projected that small truth into imaginary worlds. Then his whole fiction is created. It is a drug trip, but a good experiment in itself. And when I say all these things I am not condemning Carlos. In fact I have come to love the man. It is a rare flight of imagination, and if it is a hundred per cent fiction then Carlos himself is a rare being. If he has not come across anybody at all then he must have that one per cent of reality in himself. Because otherwise it is impossible—you can only build a house on a foundation, even an imaginary house needs at least a foundation in reality. You can make a house of cards but at least the ground, the solid ground is needed. That much is true. So read, because you will have to read. Every age has its own fictions, romances; one has to pass through them. You will have to read. You cannot escape Carlos Castaneda. But remember that only one per cent is true—and you have to find it. If you have been reading Gurdjieff’s books, particularly ALL AND EVERYTHING, then you can become artful about how to find the true, how to sort out chaff from wheat. If you have not read ALL AND EVERYTHING, it is a good beginning. First you should read ALL AND EVERYTHING of George Gurdjieff and then you can read Carlos Castaneda’s books. It is a very difficult training to read Gurdjieff; in fact no more than a few dozen people exist in the world who have read his book ALL AND EVERYTHING completely. It is difficult. It is a one thousand-page book and Gurdjieff is a master of hiding things. He goes on saying irrelevant things, useless things, spinning tales within tales—hundreds of pages and then one line of truth, but it is worth seeking, it is a diamond. A hundred pages of rubbish, but then comes a diamond—it is worth it. If you can find the diamonds in Gurdjieff it will be a great training for you. And then you can find in Carlos Castaneda what is true and what is not true. Otherwise you can become a victim of a fiction. And I think many Americans particularly are roaming in Mexico in search of Don Juan. Foolish!

Osho (Tao: The Three Treasures, Vol.1)

[ethanblog24]

Anti-Cultism as a Path to Tyranny: How Nazi Germany Laid the Groundwork for Terror

In light of the alarming parallels between Nazi Germany and modern Russia, I, as a researcher, have encountered a frightening truth: Global anti-cultism is not simply a movement, but a secret structure with global influence, using methods of manipulation and disinformation to achieve its goals. 

Egon Cholakian, an expert in national security, sheds light on the methods used by this structure:

"These methods include not only an organized disinformation campaign, but also influencing mass consciousness, distorting reality, and a programmed series of destructive manipulative techniques."

According to the esteemed Egon Cholakian, the actions of this structure aim to:

Change and shape narratives in the political and social discourse.

Influence the perception and behavior of society in a way that benefits this secretive structure.

The goal of global anti-cultists is to establish control over public consciousness, manipulate people, and make them believe lies that benefit this secret structure.

The activities of this structure represent the most serious threat to our freedom and democracy.

We see how Global Anti-Cultism has used methods of manipulation and disinformation to achieve its goals:

In Nazi Germany, anti-cultists prepared for their atrocities for years; they laid the foundation for the subsequent genocide and war.

1) Ideology of Superiority

The radical ideas that anti-cultists in Germany propagated were based on the ideology of the superiority of the "Aryan race". These ideas included the concept of "racial hygiene", which justified the destruction of people considered "inferior". All of this is mixed with an occult blend of radical theories by George Gurdjieff, Martin Luther, Josef Lanz, Karl Haushofer, and Hans Günther, and manipulations by the influential secret order "The Green Dragon".

That is, to call a spade a spade, it must be said that the roots of the greatest war in human history, which broke out in the 20th century, go back to real ANTI-CULTISM. Ultimately, radical anti-cultist views were formed long before the emergence of Adolf Hitler. 

2) Establishing a Dominant Religion

Anti-cultists in Germany sought to establish a dominant religion and used it to promote their ideology. The pro-Nazi church movement "German Christians", which emerged from the Evangelical Lutheran Church, became the dominant religion in Germany, propagating Nazi ideas and justifying them through religious dogma.

 3) Fighting Dissent

Anti-cultists in Germany created the Apologetic Center to combat "sects" – a structure that served to persecute any dissidents, including religious minorities.

4) Mass War Propaganda

Anti-cultists in Germany used propaganda to prepare the people for war and justify military actions. It was the anti-cultists who helped Josef Goebbels, the propaganda minister of Nazi Germany, to demonize communists, social democrats, Jews, and representatives of religious minorities, making them "enemies of the people" and thus justifying war crimes. 

It is important to know that from 1933 to 1945, Nazi propaganda minister Josef Goebbels consolidated control over all the key levers of influence on people's minds: the press, radio, cinema, and other areas of German culture.

German politician and propagandist, one of Hitler’s closest associates and loyal followers, Joseph Goebbels

Global Anti-Cultism is NOT about fighting "sects" or "cults". It is a dangerous structure with global influence that threatens our freedoms and democracy.

We must be vigilant and not allow them to achieve their goals.

We must not let history repeat itself.

Please support this article with likes, shares, comments, and thunderous applause.

In this way, YOU contribute to the world learning the truth and being able to live in a truly democratic world!

#Anti-Cultism #GlobalAnti-Cultism #Disinformation #Manipulation #MindControl #Freedom #Democracy #Danger 

[pensierodelgiornoblog]

Insegnamenti de “La Quarta Via” tratti dal libro ‘Vedute sul mondo reale’ di Georges I. Gurdjieff (ed. Neri Pozza).

L’uomo è un essere multiplo

L’uomo è un essere multiplo. Solitamente, parlando di noi stessi, diciamo “io”. Diciamo “io” faccio questo, “io” penso quello, “io” voglio fare quell’altro. Ma è un errore.

Questo io non esiste o, meglio, in ciascuno di noi ci sono centinaia, migliaia di piccoli “io”. Interiormente siamo divisi, ma soltanto con l’osservazione e lo studio possiamo riconoscere la pluralità del nostro essere. In un certo momento, agisce un “io”, il momento dopo un altro “io”. I nostri “io” sono contraddittori: ecco il motivo del nostro funzionamento disarmonico.

[selenedistress]

Going to start calling every social interaction with a every new person I meet enriching. Like, "wow I talked to this person who's travelled in many countries and also stole a human skull, it was so enriching!" "I talked about George Gurdjieff with my middle-aged classmate, I love having new experiences!" I should mention that this is dehumanising both for me and the new person, and not in a sexy way.

[elmartillosinmetre]

"La música de Gurdjieff me recompuso por dentro"

[El pianista Emilio González Sanz en el estudio de grabación. / JAVIER MONTEVERDE]

El pianista Emilio González Sanz vuelve a los conciertos y los discos con un álbum dedicado a música del místico George I. Gurdjieff

El escritor y compositor de origen ruso George Ivánovich Gurdjieff se llamaba a sí mismo "un simple maestro de danzas", pero su influencia como místico llega hasta hoy. Gurdjieff viajó por oriente recopilando melodías que tocaba en su armonio y editó en partituras Thomas de Hartmann. El pianista Emilio González Sanz (Soria, 1975) se confiesa fascinado por su figura y acaba de dedicarle un álbum en el sello Cezanne.

–¿Qué le fascina del personaje?

–Entré en contacto con su música a través de mi amiga María Testa, que lleva Música con Encanto y el centro Música del Mediterráneo en Marbella. Ella me dijo que por mi manera de ser y de tocar yo conectaría bien con su música. En 2012 me hice con los cuatro libros editados por Schott. De vez en cuando me acercaba a tocar. Es una música con un mensaje muy enigmático y críptico, pero a la vez muy sereno. Pasados unos años entré en contacto con un grupo de movimientos de Gurdjieff, una serie de danzas sagradas con música muy específica, parecida a las piezas de piano. Ese fue mi segundo acercamiento, ya al personaje, porque hasta entonces sólo había conocido la música. En octubre del año pasado un grupo de movimientos de Gurdjieff de Madrid buscaba a un pianista para una serie de movimientos en directo, reuniones que se hacen cada jueves. Fui a conocerlos y empecé a trabajar con ellos. Todas las semanas en las dos horas que duran esas reuniones hay ejercicios de meditación que se hacen con música de Gurdjieff. Fueron ellos quienes me pidieron un concierto con piezas de Gurdjieff. Yo llevaba cuatro años retirado de los escenarios. Lo dejé por circunstancias vitales y luego vino la pandemia. Pensaba que no iba a volver a tocar en público. Pero me propusieron esto y decidí hacerlo. Cuando hice la selección de las piezas, que fue la del disco, decidí titularlo Por el cuarto camino, porque ese era el nombre de la enseñanza espiritual de Gurdjieff: a grosso modo, consiste en buscar una especie de iluminación a través de la atención en las cosas cotidianas, atención completa de todo lo que haces a lo largo del día, aunque sean cosas pequeñas y rutinarias. Cuando por primera vez hice un ensayo general con el concierto, por dentro algo me hizo clic y se aunaron todas las piezas que estaban desconectadas dentro de mí. Luego hice el concierto y me di cuenta de que esta música tenía un poder sanador. Está designada como música sagrada meditativa. El efecto que tuvo en mí fue de sanación total. Me recompuso por dentro. 

–¿Cuáles son las características musicales que producen ese efecto sanador?

–Es música muy desnuda, aparentemente sencilla, a veces te encuentras simplemente con una melodía y un acompañamiento, pero hay algo en la manera en que están escritos los intervalos y los armónicos. Cambia mucho que estén escritos los acordes solo con la quinta o completos, los armónicos que se producen son distintos. Gurdjieff consideraba la música como instrumento de sanación. Con su armonio de mano tocaba muchas veces estas melodías que fue recolectando durante los más de veinte años en que estuvo viajando por Oriente. La tocaba a sus alumnos y estos decían que tenía un poder transformador. Y la clave creo que está en la combinación de intervalos y armónicos, porque la estructura es de una sencillez pasmosa. Hay piezas que no tienen más que la melodía y acordes de acompañamiento muy sencillos, pero cómo están dispuestos estos acordes y los armónicos que se producen a nivel vibracional, ahí está la clave de ese poder de sanación.

–Conocemos la obra de Gurdjieff por Thomas de Hartmann...

–Eso es. Hartmann era alumno suyo. Dejó un libro maravilloso escrito con su mujer que se titula Nuestra vida con el señor Gurdjieff en el que hablan de todas estas experiencias, todos estos viajes que hicieron entre 1924 y 1927, un período en el que compilaron más de 300 piezas. Fue Thomas de Hartmann el que occidentalizó toda esa música oriental: hay música de los derviches, de las mujeres asirias, de himnos de templos perdidos, del ballet La lucha de los magos...

–¿Qué criterios siguió para seleccionar las piezas y ordenarlas en el CD? 

–Cuando me puse a hacerlo, se me hizo un mundo porque eran muchas piezas. Me guie un poco por mi intuición musical para hacer una primera selección entre mis piezas favoritas de cada uno de los volúmenes. Intenté ordenarlas de forma armónica, darles un encadenamiento que auditivamente les diera coherencia. Así lo fui haciendo: busqué que enlazaran por atmósfera y carácter y que armónicamente estuvieran relacionadas. Gurdjieff utilizaba el eneagrama que ahora se usa para estudiar la personalidad con sentido cósmico-musical. En cada una de las puntas ponía una nota y empleaba la ley de las octavas. Quería representar esta ley de las octavas en el CD. La primera pieza está en do menor. Cuando empieza el tercer volumen, la Oración de gratitud y el Himno 43 están en do menor, que sería como una segunda octava, y luego la última pieza de La lucha de los magos y el Himno esenio del cuarto volumen también están en do menor.

[Otro momento de la grabación del CD / JAVIER MONTEVERDE]

–El CD incluye dos piezas actuales dedicadas a usted...

–El recital lo hice sin ellas, pero decidí incluirlas en el disco. La Paráfrasis sobre el Himno 43 de Gurdjieff fue un regalo de cumpleaños que me hizo Ana Vázquez Silva. Ella se quedó fascinada con el Himno 43, porque yo lo tocaba en un programa anterior, la primera vez que metí algo de Gurdjieff en un recital, y a ella le gustaba que la melodía estuviese en el centro con acompañamiento por arriba y por abajo. La obra de Javier Centeno no está relacionada con Gurdjieff, pero en la partitura dice que está escrita para ser interpretada con paz. La coloqué después del Himno esenio, porque también está en do y esa atmósfera suspendida, que parece que no hay pulso de tan lento que es, tiene una continuidad muy natural en la escritura acórdica de la obra de Javier. Las dos obras están dedicadas a mí, las consideré como espejos en el siglo XXI de la música de Gurdjieff.

–En su día, a finales del siglo XX, esta música se difundió en grabaciones y se vinculó mucho al fenómeno coetáneo de la New Age, ¿qué piensa al respecto?

–Yo creo que no tiene nada que ver. La única conexión que veo es que en ambas músicas la atmósfera es de carácter espiritual, con una invitación al recogimiento y la tranquilidad, pero la música New Age tiene una estética realmente diferente.

–¿Significa esto su vuelta definitiva a los escenarios?

–Lo ha sido. Es una vuelta de otra manera. Las cosas se van a vivir con más tranquilidad. Lo que quiero es disfrutar más del proceso, que cada recital sea algo realmente especial. Lo estoy viviendo con otra madurez. Este programa ya lo he hecho seis veces, y cada vez ha sido una experiencia de mucho sosiego y mucha comunicación con el público. Me gusta hacerlo de arriba abajo, sin aplausos, sin interrupción. El disco lo grabé prácticamente en una toma, buscando justamente esa sensación de continuidad, de directo, que los armónicos de una pieza te condujeran a la siguiente. No sé cómo va a transcurrir mi vida a partir de ahora. Pero esa especie de maldición de que no iba a volver a tocar en público se ha roto, sí.

[Diario de Sevilla. 3-12-2023]

POR EL CUARTO CAMINO EN SPOTIFY

[marino222]

Prima di discutere con qualcuno occorre sapere e capire fino a che punto quella persona può comprendere le nostre parole. Per quelli che sanno, il parlare nonostante l'impossibilità di essere compresi dall'altro è sempre una perdita di tempo e di energia. Chi è saggio, parla solo quando è certo che chi ascolta è in grado di capire.

Georges I. Gurdjieff

[susieporta]

Trasforma il tuo orgoglio in dignità.

Trasforma la tua collera in creatività.

Trasforma il tuo odio in carità.

Trasforma la tua avarizia in rispetto per la bellezza.

Trasforma la tua invidia

in ammirazione per i valori dell’altro.

Georges Ivanovič Gurdjieff

[dreaminginthedeepsouth]

“Ultimately I want the freedom to die. To die the first death, the ability to let go all my attachments. Actually to let them go, literally. How is it possible? It isn’t at the moment. But little by little. If I can let one argument go, I have a freedom from that. The argument’s over. By moments, I wish to realize the possibility of death. How to realize that? I have to be able somehow to sense the loss of everything I value, except myself. Everything that my ordinary self gropes for, argues for, persists in. I have to see all that gone. All my constructions, all my plots and plans, my manipulations. I have to see myself disappearing from the scene. That is the way of our work, to get freedom. But of course not only freedom, courage. Because it takes a lot of courage. A lot of courage. Much more than I can imagine to be absolutely alone. Alone means forlorn of all these possessions. It gives a glimpse of a possible direction: the balance necessary for it. I have to have my ordinary faculties available, but they are not preoccupied by such problems.”

~ George Adie, quoted by Joseph Azize in 'A Gurdjieff Pupil in Australia'

(Ian Sanders)