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This title provides a glimpse into the nature of the thought of two influential men and the origins of the spiritual path they taught. Known as esoteric teachers, Gurdjieff especially, is well-known in the West to those who follow the occult tradition.
Gurdjieff's Emissary in New York by A. R. Orage Pdf
Alfred Richard Orage (1873-1934), whom G. B. Shaw declared the most brilliant editor of the past century, suddenly laid down his pencil in 1922 and sold his famous journal The New Age to work with the mystic G. Gurdjieff in France. Orage hoped that with Gurdjieff's help, he could come to a more fundamental understanding of the human species. For Orage, modern man had come to the end of his tether, and without the development of new faculties, he was convinced that the problems that pile up in front of mankind would not be solvable, and even the very will to live must decline. Gurdjieff claimed to have found a way to develop new and higher faculties, and to have been trained in the necessary methods and knowledge which had its sources in the hidden wisdom of the East. Orage worked intensively for more than a year with Gurdjieff in his Institute for the Harmonious Development of Man, and it seems that he had found what he was seeking. Gurdjieff, on the other hand, found in Orage someone whom he considered a brother in spirit. A spirit that was defined by Orage some years before as: ." . . displaying itself in disinterested interest in things; in things, that is to say, of no personal advantage, but only of general, public or universal importance." When Gurdjieff expanded his activities into the New World, it was only consequent that Orage became his emissary there. Orage arrived in New York in December 1923 to expound Gurdjieff's ideas, and until 1931, was talking to a growing group of interested people. This book contains the notes of many of these talks. We are grateful to the notetakers and their prudence to leave their papers to the universities of Yale, Berkeley and Leeds, who guaranteed the survival of these papers in their archives. Without all this combined effort, they would otherwise be scattered all over the world, largely unknown and "upon the verge of being irrecoverably lost" as C. Daly King once wrote. Along with Orage's Commentary on "Beelzebub's Tales to His Grandson," this edition completes the record of Orage's meetings, talks and lectures on Gurdjieff's teaching. Illustrated with 130 line drawings and 37 photographs
The volumes of "The Force of Gurdjieff" Magisteria publishing collection reunite various rare, important and sometimes unknown texts written by people who were influenced by the remarkable force of the Gurdjieff's teaching.
Author : A. R. Orage Publisher : Book Studio Page : 634 pages File Size : 52,5 Mb Release : 2016-09-01 Category : Body, Mind & Spirit ISBN : 099547561X
Gurdjieff's Emissary in New York by A. R. Orage Pdf
Alfred Richard Orage (1873-1934), whom G. B. Shaw declared the most brilliant editor of the past century, suddenly laid down his pencil in 1922 and sold his famous journal The New Age to work with the mystic G. Gurdjieff in France. Orage hoped that with Gurdjieff's help, he could come to a more fundamental understanding of the human species. For Orage, modern man had come to the end of his tether, and without the development of new faculties, he was convinced that the problems that pile up in front of mankind would not be solvable, and even the very will to live must decline. Gurdjieff claimed to have found a way to develop new and higher faculties, and to have been trained in the necessary methods and knowledge which had its sources in the hidden wisdom of the East. Orage worked intensively for more than a year with Gurdjieff in his Institute for the Harmonious Development of Man, and it seems that he had found what he was seeking. Gurdjieff, on the other hand, found in Orage someone whom he considered a brother in spirit. A spirit that was defined by Orage some years before as: ." . . displaying itself in disinterested interest in things; in things, that is to say, of no personal advantage, but only of general, public or universal importance." When Gurdjieff expanded his activities into the New World, it was only consequent that Orage became his emissary there. Orage arrived in New York in December 1923 to expound Gurdjieff's ideas, and until 1931, was talking to a growing group of interested people. This book contains the notes of many of these talks. We are grateful to the notetakers and their prudence to leave their papers to the universities of Yale, Berkeley and Leeds, who guaranteed the survival of these papers in their archives. Without all this combined effort, they would otherwise be scattered all over the world, largely unknown and "upon the verge of being irrecoverably lost" as C. Daly King once wrote. Along with Orage's Commentary on "Beelzebub's Tales to His Grandson," this edition completes the record of Orage's meetings, talks and lectures on Gurdjieff's teaching. Illustrated with 130 line drawings and 37 photographs
On Love/Psychological Exercises by A. R. Orage Pdf
Contains two great works by Orage that are invaluable resources for students on the path of self-development. Students of Gurdjieff and Ouspensky will enjoy this special collection. On Love includes "Talks with Katherine Mansfield at Fontainebleau" and aphorisms given to Orage's pupils who were taught Gurdjieff's methods and system from 1924 to 1930. Psychological Exercises presents over 200 exercises to increase the flexibility and scope of the mind.
Orage's Commentary on Gurdjieff's Beelzebub's Tales to His Grandson by Lawrence Morris,A. R. Orage,Sherman Manchester Pdf
This title presents Orage's commentaries on 'Beelzebub's Tales to his Grandson', which are an essential part of the Fourth Way literature. They demonstrate a way of approaching and understanding a work that Orage considered to be literature of the highest kind.
With what is this book concerned? "Primarily with the destiny of Man and with that of individual men, with their genuine human functions and the obstacle that prevents the fulfillment of them, and with those procedures that may hold out promise of being used effectually to alter the situation. This was the sort of thing taught in the ancient Mysteries, now mostly lost and almost entirely unintelligible because the key of those teachings has vanished. . . . But the same verities, to which they pointed, shall be our subject too; for the truth, if genuine, is unique and single. But the terms presently to be defined, will be modern terms and thus more readily comprehensible to the contemporary reader." A. R. Orage, editor and owner of the famous avant-garde magazine The New Age, met the Russian journalist P. D. Ouspensky in 1914 in London. Both men were deeply interested in spiritual matters and corresponded in the following years. During this time, Ouspensky met G. Gurdjieff and became his pupil. Driven by the Russian Revolution, Ouspensky, after many adventures, arrived in London in 1921, and began giving lectures on the Gurdjieff-system. Orage attended his lectures and realized that Ouspensky had found what both had been looking for. But, after Gurdjieff's first visit to Ouspensky's group, he knew that Gurdjieff was the teacher. Eventually, he gave up everything, sold The New Age, and went to Fontainebleau. Orage attended Gurdjieff's Institute in Fontainebleau from October 1922 until December 1923 when he was sent to New York by Gurdjieff to prepare for his first visit and demonstrations of sacred dances. With the intention to open branches of the Institute in America, Gurdjieff left Orage in New York to continue what had been begun. But in 1924 Gurdjieff suffered a serious car accident which forced him to revise all his plans. He decided to transmit his knowledge in written form with Orage as his editor and collaborator. From 1924 to 1931, Orage held regular meetings in New York to explain the nature of the Institute and its work. It was at one of these meetings in the fall of 1924 that C. Daly King first met Orage. What impressed King most, was the complete and utter rationality of what he heard. This was contrary to what he had expected-a proselytizing harangue for a bogus cult. The topics went to the real heart of what had always intrigued him, and from then on he regularly attended Orage's meetings. By the following fall, King was already conducting two groups of his own, and in his absence, Orage even appointed King as his deputy. They had formed a close friendship, which gave King the opportunity to discuss with Orage all the details of the system. All this came to an end, when between 1930-1931, Gurdjieff staged the repudiation of Orage which led to Orage's return to England. His New York groups were abandoned, and three years later, Orage died suddenly and unexpectedly on 6 November 1934. Gurdjieff made his last trip to America at the end of 1948. King attended two of his meetings, and realized that the Oragean version of the teaching no longer remained extant, and that it was upon the verge of being irrecoverably lost. He therefore resolved to set it down in accurate detail, the result of which, is the present volume. Fully indexed with over 40 redrawn illustrations and corrected errata.
Gurdjieff Groups in America by A. Orage,George Gurdjieff Pdf
The volumes of "The Force of Gurdjieff" Magisteria publishing collection reunite various rare, important and sometimes unknown texts written by people who were influenced by the remarkable force of the Gurdjieff's teaching. This volume reunites all the material from volumes 1, 2 and 5 in our collection. While being the only disciple acknowledged by Gurdjieff in his own writings, referring to him as "my inner world essence friend", Orage, besides having an important contribution to Gurdjieff's teaching through his help with the first translation of Gurdjieff's books in English language and through his own writings and lectures, was a crucial self standing spiritual figure through his own work and ideas. This book contains explanations of Gurdjieff exercises.
This book, first published in 1933, was the first text on the general Hindu attitude to art. It sums up under the wider title of the Hindu view of art all such considerations – religious, philosophic, sociological, aesthetic and technical – as might be helpful for the understanding of Indian art.
