Gurdjieff: The Key Concepts

«Objective art is reflected in all three maj or works» — consigna que el arte objetivo, uno de los conceptos centrales del sistema, atraviesa las tres series de *All and Everything*. El «maj or» partido es del OCR.

«All and Everything has been recognised as one of the most 7 Wntten’ and ye£ il remains agonisingly difficult to read» — el juicio sobre la obra mayor, con el OCR corrompido en medio: la lectura propuesta es «recognised as one of the most» —el troceo pierde aquí «remarkable books ever»— y «wntten and ye il remains agonisingly difficult to read», con el OCR averiado.

«He explains that the dancers make the most beautiful celestial music, not with instruments, but through vibrations that result from the extreme precision of their outer and inner movements» — sobre los Movimientos, la parte del sistema que no es textual: la precisión del gesto produce la música, y expresamente NO los instrumentos. Es relato de Wellbeloved sobre lo que Gurdjieff contó a sus alumnos, no afirmación suya.

«More than one Gurdjieff instructor has told pupils that the work is to be appreciated’, not analysed.» — Wellbeloved registra la objeción que su propio libro recibe de dentro de la tradición: que el trabajo se aprecia y no se analiza.

«This is not the intent of Gurdiieff who prepared instructors ‘to put into the lives of people what I had already' learned (Life, p.28).» — objeta esa posición con una cita del propio Gurdjieff en la tercera serie: preparó instructores para poner lo aprendido en la vida de otros. El OCR imprime Gurdiieff.

«Understanding of his enigmatic and deceptive writings can come only from careful guidance, from ‘alarm docks’ as he was wont to call teachers» — expone que los escritos, que ella califica de enigmáticos y engañosos, requieren guía; alarm docks es el OCR de alarm clocks, el término de Gurdjieff para el maestro.

«These ‘Three Series’ display narrative surfaces that cover deep meaning, for Gurdjieff expressed truth best, as he said, in the form of a ‘lie’.» — expone la clave de lectura de las tres series: superficie narrativa sobre sentido profundo, y con la fórmula que ella le atribuye a él, la verdad dicha en forma de mentira.

«A.R. Orage, one of the finest critical minds of the twentieth century, called Gurdjieff’s myth of World Creation and World Maintenance superior to the thousand books he had read on philosophy.» — consigna el juicio de Orage, con el elogio que ella misma le añade al citarlo.

«Nonetheless, there has been little detailed or comprehensive explication of Gurdjieff’s myths, though his early teaching in Russia was elaborated in systematic form by P.D. Ouspensky.» — señala el hueco de la bibliografía y distingue entre el mito de Gurdjieff, poco explicado, y la sistematización que hizo Ouspensky de la enseñanza rusa.

«He says that if the Tibetan dancers are not precise in their movements their music will be cacophonous and, although his pupils are not going to make music, yet they too must be exact m what they do and have a real feeling of ‘I am’, for which he» — expone el traslado que Gurdjieff hace de las danzas tibetanas a sus alumnos: la exactitud del gesto y el sentimiento de I am, no la música.

«Gurdjieff knows about this because the music is part of an initiation ceremony that he himself had received.» — consigna la base que Gurdjieff alega para lo que cuenta: haber recibido él mismo la iniciación. Wellbeloved lo refiere sin suscribirlo.

«the ‘pennants’ were a kind of radio, yet his initiation had taken place thirty-five years earlier, fifteen years before the invention of radio.» — objeta con una cuenta de años: la iniciación que él data es anterior al invento con que la explica. Es la clase de reparo cronológico que da a este libro su función en el corpus.

«The facts of Gurdjieff’s early life are known only from his own mythologised autobiographical writings.» — la advertencia central de esta obra sobre la biografía de Gurdjieff: la única fuente de sus primeros años son sus propios escritos, y ella los llama mitificados.

«The mythology of his early life-story echoes that of Helena Blavatsky, founder of Theosophy, and although he repudiated her teaching Gurdjieff was strongly influenced by Theosophy.» — adjudica a la teosofía una influencia fuerte sobre Gurdjieff y consigna a la vez que él la repudiaba; las dos cosas juntas, sin resolverlas.

«P.D. Ouspensky, who was one of Gurdjieff’s early pupils, sets out an account of the teaching he received in Russia.» — sitúa a Ouspensky como alumno temprano y su libro como relato de lo recibido en Rusia, no como exposición del sistema entero.

«First published in 1949, In Search of the Miraculous: Fragments of an Unknown Teaching is generally regarded as the most comprehensive outline of Gurdjieff’s teaching and often forms the basis from which Gurdjieff and his teaching are understood.» — data el libro de Ouspensky y consigna su papel de base para la comprensión corriente de Gurdjieff. La fórmula generally regarded es suya.

«However, it is worth bearing in mind that Ouspensky writes only about the first seven years of Gurdjieff’s teaching (that is, until 1922), while Gurdjieff continued to teach for another twentyseven years.» — la acotación que impone al uso de Ouspensky: cubre siete de los treinta y cuatro años de enseñanza. La fuente imprime twenty-seven partido por el salto de línea.

«There are anomalies in Gurdjieff’s ideas, which Ouspensky either did not see or did not wish to see.» — adjudica anomalías a las ideas mismas y deja abiertas las dos lecturas sobre Ouspensky: no las vio o no quiso verlas.

«For example, Gurdjieff taught that an exact language is necessary for the transmission of an exact knowledge, but he also tells his pupils not to take what he says literally and not to regard symbols as fixed in meaning.» — el ejemplo de anomalía que da: exige lengua exacta y a la vez prohíbe la lectura literal.

«Gurdjieff said that his teaching was only for those who were not happy with life.» — refiere el criterio de admisión que él enunciaba.

«Gurdjieff said that it is sometimes necessary to steal knowledge, and that his teaching had come from a variety of sources, which he gives as Eastern, from Tibet, from the Sarmoung monastery and from an unnamed Sufi centre.» — recoge las fuentes que él declaraba —Tíbet, el monasterio Sarmoung, un centro sufí sin nombre— y consigna que una de ellas queda sin nombrar.

«We should be aware of this and not take statements as definitive expressions of Gurdjieff s own views.» — la regla de método que propone al lector: lo transmitido por alumnos no vale como formulación definitiva de él.

«However, we should also be aware that not all memories are accurate:» — extiende la cautela a la memoria de los testigos, que es la otra base de la documentación disponible.

«The terms include those that exist only within Gurdjieff’s teaching (e.g. Legorrumsm’); those that are understood by Gurdjieff in a specific way (e.g. ‘bodies’, ‘centres’); and general terms (e.g. suffering, relativity’) about which Gurdjieff held specific views or displayed specific attitudes and that significantly affect the theory and practice of his teaching.» — declara el criterio con que arma el diccionario, en tres clases de término. Legorrumsm es el OCR de Legominism.

«Gurdjieff saw the United States as being the most receptive place for his teaching, so the English-language version of Tales was of prime importance.» — data la prioridad de la versión inglesa por el destino previsto de la enseñanza.

«At the same time, it may be argued that some of the apparent anomalies (e.g. the conflicting demands for the pupil to have complete trust in his teacher, set against the injunction to the pupil to verify everything he hears and to believe nothing) can be understood m relation to the specific stage the pupil has reached.» — propone que parte de las contradicciones se resuelven como fases pedagógicas, y lo propone con su it may be argued, sin adoptarlo.

«Initially the pupil needs to have total trust in his teacher, later on the pupil must learn to question.» — la lectura por fases aplicada al caso: primero confianza total, después pregunta.

«Gurdiieff’s concept of relativity means that none of his concepts can be understood on their own, but only in relation to all the others.» — expone la relatividad como principio de lectura del vocabulario entero, y con ella justifica que su libro sea de referencias cruzadas.

«The Absolute is the name given to the incomprehensible All or One that comprises all worlds (see world/s, all worlds).» — la entrada del Absoluto, con la remisión cruzada que caracteriza al libro.

«The three forces, which exist everywhere, exist in the Absolute as a whole possessing will, full consciousness, and understanding of themselves and all they do.» — expone la ley de tres en el Absoluto: allí las tres fuerzas son un todo con voluntad y conciencia.

«The Absolute gives birth to perhaps an infinite number of different worlds, each of which begins a new Ray of Creation.» — sitúa el Ray of Creation como uno entre muchos posibles; el término va sin traducir.

«The direct influence of the Absolute does not reach man.» — la consecuencia cosmológica que expone: entre el Absoluto y el hombre no hay influencia directa.

«The will of the Absolute can only manifest itself in our world by mechanical laws.» — precisa el modo en que aquella voluntad llega hasta aquí, y es el punto del que depende la mecanicidad del hombre en el sistema.

«He also equates the Absolute, at the top of the Ray of Creation, with God.» — consigna la identificación del Absoluto con Dios, atribuyéndosela a él y no dándola por supuesta.

«Gurdjieff expresses his own aim (Herald: 13, 16-17) as being o understand the precise significance of the life processes on earth and of all outward forms of breathing creatures, in particular of the aim o human life.» — recoge el fin que él declaró en el Herald, con la referencia de plana; el OCR come las preposiciones of.

«The aim of GurdjiefFs writings is to make his readers aware of the necessity of helping one’s neighbour (Herald: 7) and to overcome people’s mass psychosis.» — el segundo fin declarado que ella documenta: ayuda al prójimo y remedio de la psicosis de masas.

«Gurdjieff said that during his life he had ‘had many aims, a different aim for each phase.» — consigna que él mismo describía su obra como una sucesión de fines por fases, lo cual sostiene la lectura de las contradicciones por fases.

«Jeanne de Salzmann (see appendix 1) writes, in terms suggesting a long-term overall aim for the Work, that Gurdjieff showed that evolution cannot be approached through mass influences but is the result ot individual inner growth;» — atribuye la formulación a de Salzmann y no a Gurdjieff, marcando la mediación de la sucesora.

«She also stated, around 1982, that the aim of individual work is for the service of something higher, that 'without conscious work, the Earth will be in great danger’ (Ravindra 1999: 100; see also» — data la declaración de de Salzmann hacia 1982 y da su fuente; el aparato de referencia es lo que distingue a esta obra en el clúster.

«Peters (1976 [1964, 1965]: 39) records Gurdjieff saying that his work was not for everyone, that it was difficult and could be dangerous.» — recoge, por testimonio de Peters, la advertencia de peligro que el propio Gurdjieff hacía sobre su trabajo.

«Tracol (1994: 87 [1978]; 1994: 136 [19821) writes that Gurdjieff thought that man is not on earth by accident but has a mission to awaken to himself; however, there is no prevailing doctrine in the Work regarding attitudes to political and social problems (see politics, political ideology).» — consigna una negativa documentada: el Work no tiene doctrina establecida sobre lo político y lo social.

«Alarm clocks are a mechanical means by which a man can be woken up; however, he gets used to them very quickly and so, in order for him to he woken, it is necessary to be in a group of people all working to be woken up.» — define alarm clocks con su límite dentro: el recurso se gasta por costumbre, y de ahí la necesidad del grupo.

«Alchemy is one of the symbologies that express a synthesis of knowledge (Stm/i; 281).» — sitúa la alquimia entre las simbologías que el sistema reconoce como síntesis de conocimiento. La referencia impresa Stm/i es el OCR de Search.

«However, we know little about real alchemical schools, only the results of their work - if we are able to distinguish it from imitations (Search: 313).» — la reserva sobre las escuelas alquímicas reales, con su condicional puesto: si es que se sabe distinguirlas de las imitaciones.

«Gurdjieff said that many naive geocentric systems of the universe are due to a literal understanding of the Ray of Creation.» — recoge la advertencia de Gurdjieff contra la lectura literal de su propia cosmología.

«He also explained that the last supper in the Orthodox liturgy is taken as allegory, when in fact it should be understood more simply and psychologically; earlier, however, Gurdjieff had said that the Last Supper should be taken literally - i.e. disciples ate and drank Christs body and blood» — documenta una contradicción fechada dentro del propio Gurdjieff sobre la Última Cena, y la consigna sin armonizarla.

«serious thoughts in an enticing, easily grasped outer form’. These will be discernible only after a lapse of time. He extols The Thousand and One Nights, a book that is clearly a fantasy, ‘but fantasy corresponding to the truth’ (Meetings: 7, 18).» — cita como método declarado de Gurdjieff el mismo pasaje que Meetings trae en su introducción; su referencia da las planas 7 y 18 de otra edición, no las del facsímil que este corpus usa.

«Gurdjieff used myths and symbols as an indirect way to convey his meaning» — expone el procedimiento como indirecto por decisión y no por oscuridad.

«He changed the world-view of his pupils by rearranging their understanding of what was literal and what allegorical» — la operación que ella le atribuye: no cambiar las creencias sino redistribuir qué se lee al pie de la letra y qué no.

«In spite of their mistakes, which have far-reaching and catastrophic results, angels are promoted to ever higher ranks and responsibilities.» — describe la jerarquía angélica de Tales, donde el error no impide el ascenso.

«The angelic hierarchy in Tales subverts readers’ notions of ‘higher beings’ and puts the notion of a beneficent hierarchy in question.» — el efecto que adjudica a esa jerarquía: poner en duda la idea misma de una jerarquía benéfica.

«Gurdjieff gives the Great Sphinx as an example of an ‘Objective’ work of art» — consigna el ejemplo canónico de arte objetivo que él daba.

«Associations can be harmful or helpful. Gurdjieff gives the example of different associations with the word ‘world’ (see world/s, all worlds) and shows how these make it difficult for people to understand one another {Search: 74-5).» — expone la doctrina de las asociaciones con su referencia a Ouspensky.

«‘Only associations of a certain strength in one centre evoke corresponding associations in another’, but all associations do reach the formatory apparatus (Views, 1923: 128).» — cita la formulación de 1923 sobre el aparato formatorio, con plana.

«This is contradicted by Gurdjieffs later statement that there are associations in all centres but that they do not reach the formatory apparatus, and so are not manifested’ (Views, 1923: 132, my emphasis).» — pone la formulación anterior contra otra del mismo volumen y a cuatro planas de distancia, y marca el énfasis como suyo. Es el modo en que este libro documenta las contradicciones.

«Gurdjieff’s cosmology stresses the correspondence of macrocosm with microcosm: the law ‘as above so below' is expressed everywhere, ‘we have within us the sun, the moon and the planets, only on a very small scale’ (Views, 1924: 188).» — enlaza la cosmología con el axioma hermético y lo documenta con cita fechada.

«Gurdjieff’s definition of substances as ‘carbon’, ‘oxygen’, ‘nitrogen’ and ‘hydrogen’ corresponds to the astrological elements fire, earth, air and water.» — la correspondencia que ella establece entre el vocabulario químico del sistema y los cuatro elementos astrológicos. La adjudicación es de Wellbeloved.

«The tradition of numerologically and astrologically structured texts was a literary modernist interest in the 1920s. Largely due to Frazers Vie Golden Bough (1994 [1890-1915]), there was interest in the idea that archaic epics were zodiacatly structured.» — sitúa el procedimiento de Gurdjieff dentro de una moda literaria de los años veinte, con Frazer detrás. Es contexto que ella aporta, no dato de Gurdjieff.

«Indeed he used the zodiac in the structure of Tales, as well as in Meetings, Life and HeraK» — afirma que las cuatro obras están estructuradas sobre el zodiaco. La adjudicación es suya, y es una de las tesis propias del libro.

«Each of Gurdjieff s four texts can be seen as representing one of the three forces in his Law of Three:» — el esquema con que reparte las cuatro obras entre las tres fuerzas, formulado con su can be seen as.

«Tales is lunar, passive/dcstructive and female» — la primera asignación del esquema; la obra mayor queda del lado pasivo y destructivo.

«Meetings is solar, creative/active and male: it represents the cardinal mode; in terms of Gurdjieff’s Law of Three, it is the first active or positive force.» — la segunda asignación: Meetings como fuerza activa. Conviene leerlo junto a lo que la propia obra dice de sí, que se propone crear la sensación de un mundo nuevo.

«Life is mercurial, reconciling and androgynous; it represents a positive mutable mode; in terms of GurdjiefFs Law of Three it represents the third, reconciling force.» — la tercera asignación: Life como fuerza conciliadora. La ficha de esa obra consigna que quedó en borrador.

«HeraU is also mercurial, reconciling and androgynous but represents a negative mutable mode; in terms of GurdjiefFs Law of Three it represents a negative third, reconciling force; its purpose is to announce the foture benefit of his writings, as such it is temporal and involutionary.» — añade el Herald como cuarto texto y le adjudica la fuerza conciliadora negativa. El OCR imprime HeraU y foture.

«Gurdjiefi mythologised his life and so it is not possible to accept these events and dates as accurate.» — la advertencia que ella pone al pie de la cronología que ella misma ofrece: los hechos y las fechas no se pueden dar por exactos.

«Each of his texts contains autobiographic^ material but this is shaped according to the function of the speofic text.» — precisa por qué: el material autobiográfico está moldeado según la función del texto en que aparece. Es la regla que gobierna cómo leer Meetings y Life.

«Barriers are more difficult than the initial tasks a teacher sets a pupil.» — define barriers dentro del vocabulario del sistema.

«Once a barrier has been passed, the pupil can not return to how he was- if he is then unable to surmount the next barrier, he will remain stuck between them.» — el rasgo que le importa: la barrera no es reversible, y el fracaso posterior deja al alumno atrapado.

«One of the principal barriers to overcome is constant lying, which usually goes unnoticed (see» — nombra la mentira constante como barrera principal, con el añadido de que suele pasar inadvertida.

«Gurdjieff warns his reader that his aim is to destroy the readers 'mentation and feelings’ about 'everything existing in the world» — documenta el fin declarado de Tales; la ficha de Meetings recoge la misma formulación por boca de su prologuista.

«Although Beelzebub, as a character in Talcs, does indeed tell lies he can be more usefully regarded as a Romantic anti-hero, a» — propone leer a Beelzebub como antihéroe romántico, con su can be more usefully regarded: es lectura suya, ofrecida como más útil, no como la verdadera.

«The forty-eight chapters of Tales has a numerological significance because, according to Gurdjieff’s Ray of Creation, forty-eight is the number of laws man is subject to on Earth.» — enlaza el número de capítulos con el número de leyes a que el hombre está sujeto según el Ray of Creation.

«However, Gurdjieff’s instructions were that his texts required three readings each of which was equivalent to one of the three forces in his Law of Three» — documenta la instrucción de las tres lecturas, que es distinta del orden de lectura de las tres series.

«If knowledge develops more than being, the man knows but is powerless to do (a weak yogi);» — expone el desequilibrio entre conocimiento y ser en la primera de sus dos formas, con la figura que el sistema le da.

«if bemg outweighs knowledge, a man can do but does not know what to do (a stupid saint).» — la forma inversa del mismo desequilibrio. El OCR imprime bemg.

«Belief is a weakness that must be destroyed.» — recoge la posición del sistema sobre la creencia, que es de rechazo y no de exigencia.

«We are links in the chain of our blood, and it is an honour to be so; we have responsibilities to repair the past for the good of the future.» — expone la doctrina del linaje y la reparación del pasado.

«However, Gurdjieff also said not to trust anyone, neither brother nor sister (see sincerity).» — pone junto a lo anterior una afirmación contraria del mismo Gurdjieff, con su however: el libro documenta la tensión en vez de resolverla.

«A fully developed man has four bodies. These are composed» — abre la entrada de los cuatro cuerpos, uno de los núcleos del vocabulario.

«Only the fourth body completes the development possible for man, to it belong real will, red T, the soul, the master (see master; soul; will/free will).» — atribuye al cuarto cuerpo la voluntad real, el yo, el alma y el amo. El OCR imprime red T donde la lectura es real I.

«All religions and ancient teachings contain indications of how to acquire a fourth body and immortality (see soul; ways/fourth way).» — consigna la afirmación de universalidad que el sistema hace sobre su propia doctrina del cuarto cuerpo.

«If the astral body lives on after death, it can be contacted by anyone who possesses one of the bones (Search: 62—3).» — recoge, con referencia a Ouspensky, la afirmación sobre el contacto con el cuerpo astral por medio de los huesos. El condicional if es de la fuente.

«Gurdjieff taught that there are two bodies, the organic and the psychic, and focused on the need to control the organic body, which is an animal that desires food and sleep:» — documenta otra formulación, de dos cuerpos y no de cuatro, y la deja junto a la anterior.

«In 1924 Gurdjieff remarked that ‘all Europe has gone mad about breathing exercises’ and that he had healed people who ruined their breathing through them.» — data en 1924 la condena de los ejercicios respiratorios; concuerda con lo que Meetings pone en boca del derviche persa treinta años antes.

«Buffers are gradually created within a person through education and imitation of other people.» — define buffers y les da un origen social: educación e imitación.

«Only a person with conscious control (i.e. will) can live without buffers.» — la condición para prescindir de ellos, y con ella el círculo que el sistema plantea.

«Gurdjieff taught, perhaps in an echo of Christ’s teaching (Luke IB: 16-17 [King James Version]), ‘we must destroy our buffers.» — propone un eco evangélico con su perhaps, y da la referencia bíblica; el OCR imprime Luke IB por Luke 18.

«The carriage represents the physical body/instincts, the horse the astral body/emotions, the driver the mental body/mind and the master the causal body/I, consciousness and will (see» — expone la alegoría del carruaje con la equivalencia término a término.

«Work begins with the driver, who must wake up so he can hear the masters voice.» — sitúa el comienzo del trabajo en el cochero, es decir en la mente.

«When the four bodies are formed and connected, all are controlled by the master/I, consciousness and will.» — el estado final que la alegoría describe, y que depende de que los cuatro estén formados y unidos.

«Because the natural common language between mind, feelings and body has been lost, we must establish an artificial or ‘fraudulent’ means of communication.» — expone que la comunicación entre las partes ha de ser artificial, con el término fraudulent que el propio sistema emplea.

«The feelings and body have degenerated and formed a ‘crust of vices’, and so, in order to establish communication between them, it is first necessary to ‘correct old sins’.» — la condición previa que el sistema pone al trabajo, formulada en términos morales.

«Gurdjieff also equates the carriage, horse and driver with the body, essence and personality.» — documenta una segunda lectura de la misma alegoría, con otros tres términos, y la pone junto a la primera.

«The activity of the physical body is regulated bv several different ‘minds’, which are termed ‘centres’.» — define centres, término que la obra marca como entendido por Gurdjieff en sentido propio.

«However, the higher centres cannot be accessed unless the lower centres function with their correct level of energy.» — la condición que el sistema impone al acceso a los centros superiores.

«The speed of our usual emotions is so much slower than that of the higher emotional centre that we are unable to hear the voices that speak and call to us from the higher emotional centre.» — explica por diferencia de velocidad por qué el centro emocional superior no se oye.

«As he is, a man may receive ‘mystical’ or ‘ecstatic’ experiences belonging to higher centres, but will be unable to retain an accurate memory of them.» — expone el límite que el sistema pone a la experiencia mística: se recibe pero no se recuerda con exactitud.

«Symbols are used to help to make contact with the higher intellectual centre; myths are used to help to make contact with the higher emotional centre» — reparte símbolo y mito entre los dos centros superiores; con ello queda explicado el uso de mitos en la obra de Gurdjieff.

«Higher emotional and higher intellectual centres are not divided into two, and hence there is no laughter in those centres.» — deriva la ausencia de risa en los centros superiores de que no están divididos.

«Gurdjieff suggests that this has a bearing on why there is no mention of Christ laughing in the Gospels.» — recoge la aplicación que él hacía de esa doctrina a los Evangelios. La atribución va marcada: Gurdjieff suggests.

«Centres are without critical faculty; they record everything they hear and have an indiscriminate belief in whatever they record.» — expone la falta de facultad crítica de los centros, que es la base de la doctrina sobre la sugestión.

«Gurdjieff’s seven centres relate to the seven Hindu chakras or energy centres, which were introduced into popular occultism via the Theosophists.» — adjudica a los siete centros una filiación en los chakras y una vía de entrada por la teosofía. La adjudicación es de Wellbeloved.

«Each person has a chief feature or chief fault around which his ‘false personality’ is built.» — define chief feature dentro del vocabulario del sistema.

«Gurdjieff was ingenious in his definitions and said that, if people disagreed about their chief feature, this showed that he was right.» — registra el procedimiento con que él sostenía sus diagnósticos, que no deja al alumno modo de objetarlos, y lo llama ingenioso sin ironizar más.

«Modern civilisation, while it has an unlimited scope for influence and opened man to new horizons in science and technology, nevertheless failed to educate people harmoniously» — resume el diagnóstico del sistema sobre la civilización moderna: alcance sin armonía.

«Gurdjieff taught people to find conscience, and this is not the same as morality.» — la distinción entre conciencia y moral, que es una de las entradas centrales del diccionario.

«While behaviour according to conscience is universal and cannot be contradicted, behaviour according to morality, which consists of buffers, is not universal» — el criterio que separa una de otra: la universalidad. La moral queda hecha de buffers.

«Everyone has a conscience. It was formed in us through the ages, but it has become ‘crusted over’ and does not function.» — la conciencia es innata pero está cubierta; de ahí que el trabajo consista en descubrirla y no en adquirirla.

«When behaviour is guided by conscience it is in accordance with the commandments, but a conscienceless person cannot be moral.» — la relación que establece con los mandamientos, y la consecuencia: sin conciencia no hay moral posible.

«Men believe that they are conscious, but experience of sel£- remembering will show them that this is an illusion.» — la ilusión de conciencia, y el único medio que el sistema admite para deshacerla. El OCR daña self-remembering.

«The principal obstacle to acquiring this state is that people imagine that they already possess it.» — el obstáculo principal, que es de creencia y no de capacidad.

«The fourth state is objective consciousness, in which man can see the real world. This state, referred to in many religions as ‘enlightenment’, may sometimes occur, but the only right way to this state is through self-remembering, through work on oneself that results in inner growth (see work, to).» — define el cuarto estado y lo equipara a lo que las religiones llaman iluminación, con el límite puesto: puede ocurrir, pero solo hay una vía correcta.

«Right external considering occurs when a man remembers that men are machines and cannot help the way they function.» — define el considerar externo correcto a partir de la mecanicidad ajena.

«Gurdjieff used a process of finding a person s most sensitive ‘corn’ and then ‘pressing’ it hard. This process removed the ‘masks’ that people habitually wear and so helped Gurdjieff to see into their inner worlds; this provided him with ‘inner riches' (Life: 44, 51-3).» — documenta el método de pisar el callo y el provecho que él mismo declaraba sacarle, con referencia a la tercera serie.

«‘Each cosmos is a living being which lives, breathes, thinks, feels, is born and dies’ (Search: 206).» — cita la definición de cosmos que Ouspensky recogió; el aparato de referencia es lo que permite localizarla.

«When, through inner work, a man has accumulated enough fine matter in himself, new bodies (the astral, mental and fourth bodies) can form and crystallise within him. Salt added to water will dissolve, but when the solution is saturated with salt the crystals no longer dissolve.» — expone la cristalización con el símil de la sal saturada, que es el que el sistema emplea.

«In the same way, the material required for the formation of a soul is usually dispersed, but when there is a surfeit the crystallised material takes the form of the physical body and is a copy of it (Views, 1924: 202, 215;» — el alma como material cristalizado con la forma del cuerpo. Conviene leerlo junto a lo que el padre de Gurdjieff dice en Meetings sobre un algo que se forma en el curso de la vida.

«The transmission of dances is direct from teacher to dancer.» — consigna que las danzas se transmiten de maestro a bailarín y no por notación; la ficha registra a la vez lo que Meetings narra sobre los aparatos de notación del monasterio.

«In Essentuki in 1918 Gurdjieff began teaching rhythmic exercises to music and also Dervish dances; the first public performance was in Tiflis in 1919.» — data el comienzo de los Movimientos y su primera función pública.

«Gurdjieff defined himself, among other definitions, as a teacher of dancing.» — recoge una de las definiciones que él daba de sí mismo.

«Nothing is immortal, ‘even God is mortal’, though there is a great difference between these mortalities (Search: 91).» — consigna la negativa del sistema a la inmortalidad absoluta, incluida la de Dios, con su referencia.

«At death the physical body disintegrates: the parts from the Earth return to earth, ‘parts which came with planetary emanations return to the planetary world; parts from the earth’s atmosphere return there’ (Views, 1924: 216; see also astral and higher-being bodies in bodies).» — expone la disolución del cuerpo por vías de retorno según su procedencia.

«Only the complete realization by man of the inevitability of his own death can destroy those factors, implanted thanks to our abnormal life, of the expression of different aspects of our egoism, this cause of all evil in our common life.» — cita la doctrina sobre el recuerdo de la muerte como único medio de destruir el egoísmo.

«Gurdjieff’s insistence on the necessity for remembrance of death echoes memento mori, the Christian injunction to remember death.» — adjudica al memento mori cristiano el eco de esa insistencia; la filiación es propuesta de ella.

«Although this is not a specific term that Gurdjieff used, his teachings (as recorded by Ouspensky) outline an almost insurmountable set of difficulties and dangers for prospective pupils.» — advierte que la entrada que abre no corresponde a un término suyo sino a una construcción de ella sobre lo que Ouspensky registró.

«Yet Gurdjieff, while teaching that the pupil's mind has no critical faculty of itself unless one centre watches another, also demanded a critical and questioning mind.» — documenta la paradoja del alumno: sin facultad crítica propia y a la vez obligado a ser crítico.

«A pupil must relinquish large, distant achievements, and be able to value what he gets today without thinking of tomorrow and what he may get then (Search: 360).» — la renuncia que el sistema exige al alumno, referida a Ouspensky.

«The accumulation of difficulties seems to lead a pupil to acknowledge complete helplessness and to willingly subjugate himself to his teacher; in fact, this is one of Gurdjieff s demands» — señala el efecto que la acumulación de dificultades tiene sobre el alumno, y lo formula con su seems to antes de afirmar que es una exigencia declarada.

«Peters remarks that this paradox, although a potentially dangerous thing, was itself useful in that it could stimulate people to work against seemingly impossible odds (Peters 1976 [1964, 1965]: 234).» — recoge la lectura de Peters sobre la utilidad de la paradoja, con su reserva sobre el peligro.

«The fourth dimension is time, which contains a finite number of possibilities; the fifth is eternity, ‘the infinite existence of every moment of time’, ‘ the eternal existence or repetition of the actualised possibilities’; and the sixth dimension is beyond time and contains the actualisation of all possibilities.» — expone las tres dimensiones que el sistema añade a las tres corrientes, con las fórmulas citadas.

«Man is a machine and as such cannot ‘do’ anything.» — la formulación más apretada de la mecanicidad, y la que el sistema pone como punto de partida.

«He must be convinced that there is something to learn, but that he will not be able to learn it by himself.» — la doble convicción que el sistema requiere del alumno antes de admitirlo.

«Gurdjieff referred to weaknesses, things crystallised in a person by education and life, as ‘dogs’ that must be ‘killed’.» — registra el término dogs para las debilidades cristalizadas por la educación y la vida.

«In contrast with this, Gurdjieff also exhorted pupils, you must find a teacher.» — pone junto a la exigencia de crítica la exigencia de maestro, marcando el contraste.

«Man’s duty is to prepare for the future in the present moment, and also to repair the past (Teachings: 109).» — expone la doble obligación temporal que el sistema pone al hombre.

«Gurdjieff recommended indirect methods for teaching, for both children and adults.» — consigna el carácter indirecto del método pedagógico, común a niños y adultos.

«Unconscious egoism is the striving to live solely for ones own benefit and is ‘the cause of all evil in our common life’ (Life: 159) .» — define el egoísmo inconsciente con cita de la tercera serie.

«In order to become a conscious egoist a person must die to the false confidence they have in their own self-knowledge and self-love.» — el paso del egoísmo inconsciente al consciente, descrito como una muerte de la falsa confianza.

«Gurdjieff told a female pupil that while working she should be an egoist, forgetting God, husband, children, money; she should be a good egoist now for the sake of future altruism.» — documenta el consejo tal como se dio a una alumna concreta, con su fin declarado: el altruismo futuro.

«However, when playing a role it is not possible to be an egoist with parents: Nature does not allow this (Voices: 116, 171, 105).» — la excepción que él ponía a ese consejo, con las referencias que la documentan.

«Everything has emanations because every person and thing, the Earth, planets, our Sun, other suns and the ‘source’ or the Absolute, eats something and is eaten by something else; each of these has an atmosphere that limits its emanations.» — expone la doctrina de las emanaciones sobre el principio de que todo come y es comido.

«Orage defines emanations as a force that does not operate through and by means of matter, and radiations as a force that does operate through and by means of matter.» — atribuye a Orage, y no a Gurdjieff, la distinción entre emanación y radiación.

«He also said that all our emotions are rudimentary organs of ‘something higher’: for example, ‘fear may be an organ of future clairvoyance, anger of real force, etc/» — recoge la doctrina de las emociones como órganos rudimentarios, con los dos ejemplos que él daba.

«Ouspensky writes that later he came to understand that ‘work on the emotions became the basis of the subsequent development of the whole system’ (Search: 113).» — cita a Ouspensky sobre el lugar central del trabajo emocional, y lo marca como comprensión posterior de él, no como enunciado de Gurdjieff.

«When this ‘factory’ is functioning fully, it transforms energy' from the ‘fuels’ or foods that it receives (physical food, air and impressions) from dense ‘hydrogens’ with slowly vibrating energy to fine ‘hydrogens’ with quickly vibrating energy.» — expone el modelo de la fábrica y los tres alimentos —comida, aire e impresiones— con su transformación de hidrógenos.

«In the enneagram it occurs between notes Sol and Si, whereas its ‘correct place’ is between Si and Do.» — precisa dónde cae el segundo intervalo en el eneagrama frente a su lugar correcto en la octava; es la clase de detalle técnico con que el libro fija los términos.

«It is a diagram of perpetual motion; if a person knows how to use it he can have great power, but to understand it a man needs instruction from ‘a man who knows’ (Search: 294; see also alchemy and the zodiac, which, like the enneagram, is a diagram of perpetual motion).» — expone el eneagrama con la condición que el sistema le pone: no se entiende sin instrucción de quien sabe. La remisión a la alquimia y al zodiaco es de ella.

«There are similarities between Lull’s search for a geometric form of symbolic universal language and Gurdjieff’s presentation of the enneagram as the hieroglyph of a universal language (see Figure 14).» — propone un paralelo entre Llull y el eneagrama, y lo propone como similitud, no como filiación.

«Webb establishes dear connections between Kircher’s enneagram, the Kabbah’s Tree of Life and Gurdjieff s enneagram (see Figures 15 and 16).» — atribuye a Webb, y no a sí misma, la conexión entre Kircher, el Árbol de la Vida y el eneagrama.

«The three realms of Kether, Binah and Chokma, and the seven realms of Geburah, Hesed, Tipareth, Hod, Netzach, Yesod and Malkuth of the Tree of Life, are also related to Gurdjieff’s Laws of Three and Seven (see Figure 17).» — desarrolla la correspondencia entre las sefirot y las leyes de tres y de siete.

«Ouspensky’s definition of the points of the enneagram according to different microcosmos (i.e. planetary, digestive) and also macrocosmos planetary ‘codes’ makes use of the enneagram in the same way that the realms of the Tree of Life have been used as a decoding key to interpret the relationship between macrocosm and microcosm.» — adjudica a Ouspensky la definición de los puntos y equipara su uso al del Árbol de la Vida como clave de descifrado.

«Gurdjieff often referred to the inability of man to escape from the ‘prison’ of his mechanicality (see machine/mechanicality).» — recoge la imagen de la prisión con que él describía la mecanicidad.

«The term ‘essence’ needs to be considered along with the term personality.» — la instrucción de lectura que da al par esencia y personalidad, coherente con su principio de relatividad.

«Unless a person works on themselves they are unlikely to develop their essence, which usually remains at an infantile level, although people who live in» — expone que la esencia queda en estado infantil sin trabajo, con la salvedad que el pasaje empieza a introducir.

«Without some experience of his own mechanicality (see machine/mechamcality) a person will have no reason to work on himself.» — la condición previa que el sistema pone al trabajo: haber experimentado la propia mecanicidad.

«Elsewhere Gurdjieff mentions that essence and personality are untied by conscience when under conditions of great shock or sorrow (Views, 1924:239).» — documenta una formulación distinta sobre esencia y personalidad, con su elsewhere: el libro señala dónde el propio Gurdjieff dice otra cosa.

«The thinking centre is the centre of gravity for the personality (see intellectual/thinking centre, intelligence); essence is purely emotional, its centre of gravity or soul is the emotional centre:» — reparte los centros de gravedad entre personalidad y esencia.

«However, Gurdjieff also said that essence belongs to type and does not change (Views, 1924: 143; see also mind; work, lines of).» — pone junto a la doctrina del desarrollo de la esencia otra suya según la cual la esencia no cambia, y las deja enfrentadas.

«The evolution of man cannot occur separately from surrounding Nature, nor can it result from the conquest of nature.» — expone el límite que el sistema pone a la evolución humana respecto de la naturaleza.

«Therefore humanity neither progresses nor evolves: to do so would be harmful for the planetary world.» — la negativa del sistema al progreso de la especie, con el motivo cosmológico que la sostiene.

«However, individual men do have the possibility of evolving.» — la excepción individual que el sistema mantiene junto a esa negativa.

«The evolution of man is the evolution of his consciousness, of his will and of his power of doing; these do not evolve unconsciously {Search: 56-9).» — define en qué consiste esa evolución individual y precisa que no ocurre por sí sola.

«The evolution of humanity can only proceed through the evolution of a certain group, which, in its turn will influence and lead the rest of humanity.» — expone la doctrina del grupo como vía de la evolución colectiva.

«Gurdjieff presented the Work as a ‘science’, and refers in his texts to experiments he made in order to understand the functioning of mans body and psyche.» — consigna la pretensión científica del Work y la funda en los experimentos que él mismo dice haber hecho.

«Gurdjieff s character Ashiata Shiemash defines three kinds of faith: ‘Faith of consciousness is freedom, Faith of feelings is weakness, Faith of body is stupidity’» — atribuye la definición a un personaje de Tales y no a Gurdjieff en voz propia.

«When a man distrusts his teacher, his teacher is unnecessary to him and he is unnecessary to his teacher» — la regla del sistema sobre la desconfianza, que corta la relación en las dos direcciones.

«I believe only if I have statistical proof, that is, only if I have obtained the same result over and over again.» — cita a Gurdjieff exigiendo prueba repetida para creer; es la posición empirista que el libro documenta junto a la exigencia de confianza en el maestro.

«He insists that the pupils must verify his definitions through their own experience» — el requisito de verificación personal, que va contra la aceptación de una doctrina.

«The Work teaching itself, and man’s need of such a teaching, is based on the assumption that man is Fallen.» — señala el supuesto sobre el que descansa la enseñanza entera, y lo llama supuesto.

«However, while in Christianity man has been redeemed through the death of Christ, the Fall may only be redeemed in the Work through the individual’s struggle against his situation.» — traza la diferencia con el cristianismo en el punto de la redención, que en el Work es individual y por lucha.

«Fate is the result of planetary influences that correspond to a man’s type.» — define el destino por influencia planetaria y tipo.

«However, fate only affects essence, so a person without a developed essence will not receive his fate.» — el límite del destino: alcanza solo a la esencia, de modo que el hombre sin esencia desarrollada queda fuera de él.

«However, in 1922 Gurdjieff said that ‘all emotions are rudimentary organs of something higher’; fear, for example, may be an organ off future clairvoyance» — pone una declaración de 1922 contra la de 1917 sobre el miedo, con las fechas puestas. La datación de las contradicciones es el método propio de esta obra.

«Although there are also women artists and scientists, this is because women try to do men’s work, which is wrong for women.» — consigna sin atenuar la posición de Gurdjieff sobre el trabajo de las mujeres.

«If a woman finds a real man then she can become a real woman without the necessity to work, but there are now no real men.» — la formulación completa de esa posición, con su cláusula final. Se consigna como lo que la doctrina sostiene.

«Gurdjieffs presentation of himself in his texts as both ‘good’ and ‘evil’ accords with his statement about ‘real man’.» — enlaza la imagen que Gurdjieff da de sí con su propia definición de hombre real.

«Peters (1976 [1964, 1965]: 40, 115) writes that real man is neither ‘good’ nor ‘evil’ but conscious: real man always has two sides, one good and one evil, but so that one side does not destroy the other a man needs to develop conscience.» — atribuye a Peters la formulación, con doble referencia de plana.

«Gurdjieff refers to a pupil as a source of evil in the world, for his family and for everyone; either the pupil will cease to be this source of evil, and acquire a real individuality, or else he will perish (Voices: 176).» — documenta la dureza del trato con el alumno y la alternativa cerrada que le plantea.

«The centra] focus of Gurdjieffs oral and written teaching was on the demand that the pupil worked actively on himself, rather than on the pupils passive ability to receive help that might be termed ‘grace’.» — sitúa el eje de la enseñanza en el esfuerzo activo y no en la gracia.

«However, pupil memoirs testify to the help they received from Gurdjieff s presence, with Bennett writing of Sufi baraka, an enabling energy analogous to Christian grace, as the ‘key to making the teaching work» — pone contra ese eje el testimonio de los alumnos, y atribuye a Bennett la analogía con la baraka sufí.

«In Tales (54), Beelzebub is redeemed not by his labours alone but also through the intercession of a divine messenger and the grace of His Endlessness.» — muestra que la propia obra mayor admite la intercesión y la gracia, contra el énfasis en el esfuerzo.

«Gurdjieff defined his own powers of telepathy and hypnotism as a ‘grace’ of his inherency (Life: 25), and writes that ‘man receives all his possibilities» — documenta que él mismo llamó gracia a sus propias facultades, con referencia a la tercera serie.

«The pupils are engaged in a paradox through which they are exhorted to be good egoists, but at the same time they have to constantly experience and acknowledge their own nothingness.» — formula la paradoja en que la enseñanza pone al alumno, sin resolverla.

«Gurdjieff says to a pupil, who is a teacher, that if he thinks ‘I am’ and at the same time wishes to help while he teaches, the children will love him — he can tell the children to go and kill their parents and they will do it.» — documenta una de las declaraciones más duras que registra, sobre el poder del maestro sobre los niños. Se consigna con su referencia y sin comentario moral.

«In the same meeting, Gurdjieff tells a pupil to do a task he has been given or go and ‘open a vein’, that he, Gurdjieff, has a pill that will make the pupil ‘sleep forever’ (Voices: 161, 159).» — sitúa esa y otra declaración en una misma reunión, con las planas del testimonio.

«Although man is always dependent on mechanical influences, which dictate habitual responses, it is possible to study habits and eventually to replace useless habits with more useful ones (Views, 1924: 145).» — expone el margen que el sistema deja dentro de la mecanicidad: no salir de ella, sino cambiar de hábitos.

«In Tales, Hasnamuss beings do not have the ‘Divine impulse of Objective-Conscience’ (Tales: 235).» — define el Hasnamuss por una carencia, la de la conciencia objetiva; el término va con su grafía.

«A Hasnamuss with the highest being body cannot decompose anywhere in the universe and can only eliminate the ‘something’ through conscious labours and intentional suffering» — expone la escala de destinos del Hasnamuss según el cuerpo alcanzado.

«However, there is no possibility of him destroying the ‘something’ within himself, and so he experiences unending and unendable suffering (Tales: 390-410).» — el desenlace que Tales le reserva: sufrimiento sin fin y sin posibilidad de fin.

«Paradoxically, Gurdjieff created chaotic conditions in the Institute that were designed to allow pupils to experience the actuality» — señala la paradoja del Instituto: caos deliberado dentro de una institución para el desarrollo armónico.

«Although Gurdjieff withdrew this text (published in 1933) and repudiated it, his injunctions to readers of Life not to read Herald draw attention to the text and suggest that it be considered as part of his writings (Life: 49-50, 80-1).» — argumenta que el Herald pertenece al corpus pese a haber sido retirado por su autor, y funda el argumento en la prohibición misma.

«Webb (1980: 428) points out that Herald reveals Gurdjieffs three ‘techniques of manipulation ... for one man a carrot, for another the stick for a third hidden persuasion’, and that had pupils wished to read the book they might have found ‘the keys to a dozen puzzling experiences’; however, because it is frightening to think one has been under the influence of a ‘skillful puppet master’ most did not wish to look at what» — atribuye a Webb la lectura del Herald como manual de manipulación, y consigna a la vez por qué los alumnos no quisieron leerlo.

«He warns against reading them out of the prescribed order.» — recoge la instrucción sobre el orden de lectura, que es la misma que Life is Real fija por escrito.

«Herald may be regarded as representing a third or reconciling force in relation to the Tales» — su propuesta de lectura del Herald dentro de la ley de tres, con el may be regarded puesto.

«Life gives a message from above, Herald a message from below.» — la fórmula con que distingue los dos textos conciliadores.

«‘Learn to separate the fine from the coarse’ refers to the work of the three-storey factory.» — traduce el precepto alquímico a la fábrica de tres pisos, que es el modelo fisiológico del sistema.

«The saying ‘as above, so below’ refers to the analogy between man as microcosm and the universe as macrocosm.» — fija el sentido en que el sistema usa el axioma hermético.

«Humanity is not evolving: acquisition in one section is balanced by loss in another.» — repite la negativa al progreso colectivo con el mecanismo que la explica: la compensación.

«This contradicts Gurdjieff s statements that the Work cannot change anything in the world (see conscious» — vuelve a marcar una contradicción interna, aquí sobre el alcance del Work en el mundo.

«In GurdjicfTs cosmology, everything from the Absolute to the Moon is material.» — consigna el materialismo de la cosmología, que abarca del Absoluto a la Luna.

«However, Gurdjieff also states that he saw hypnotism as a means by which he could study people, with the aim ‘neither egotistic nor altruistic’ of preparing a science for the benefit of future generations.» — recoge la justificación que él daba a su uso del hipnotismo, con la fórmula que la acota.

«However, in Meetings he does give examples of his own use of hypnotism in conflicting terms of abusive egoism and altruism.» — objeta esa justificación con los propios ejemplos de Meetings, y señala que ahí los términos se contradicen. Es una lectura cruzada entre las dos obras de este mismo clúster.

«Gurdjieff saw humanity as a whole as highly susceptible to falling under ‘mass-hypnosis’, which induces war and other ills.» — expone la hipnosis de masas como causa de la guerra dentro del sistema.

«Gurdjieff connected schools with hypnotism and explained the ability of a Benares fakir to He on a bed of nails as the result of hypnotic experiments carried out on him in a school» — recoge la explicación hipnótica del faquir sobre el lecho de clavos; concuerda con el rechazo del fakir europeo que Meetings expone. El OCR imprime He por lie.

«He also records acting as a hypnotist-physician, curing addicts to drink and drugs, and curing his friend Soloviev» — documenta que él mismo se atribuía curas de adicción por hipnosis, y nombra a Soloviev; Meetings narra esa misma cura sin llamarla hipnótica.

«The process of Gurdjieff s teaching as a whole can be regarded as an alternative form of hypnotism that disrupts and counters the hypnotism of the pupil’s conventional views, his sleep.» — propone leer la enseñanza entera como contrahipnosis, con su can be regarded as.

«Thus, in relationship to man’s sleep, hypnotism was both the cause and the cure» — la fórmula que resume esa lectura: el mismo agente como causa y remedio.

«Gurdjieff says that the man will remember nothing; ‘such power I have but not often wish to use'» — cita la declaración de poder hipnótico en boca de Gurdjieff, con la reserva que él mismo le pone.

«Puysegur (1751-1825), who developed Mesmer’s work, concluded that there are two independent existences in man, each of which has its own memory and one of which can only be reached through hypnotism (Crabtree 1993).» — aporta el antecedente mesmerista con fechas y referencia; es el aparato con que sitúa a Gurdjieff en una historia.

«An Eastern teaching allegory (see allegory/analogy), similar to those given in the Gospels, suggests that man’s situation is like a house in which there are many servants but no master.» — expone la alegoría de la casa sin amo y le adjudica origen oriental, con la comparación evangélica añadida por ella.

«Understanding his situation is not enough; in order to realise his possibilities, a man must be willing to sacrifice and risk» — la condición que el sistema añade a la comprensión: sacrificio y riesgo.

«However, he also said that a man finds bis true identity as a seeker, and that Gurdjieff himself exemplified the seeker that each man ‘is destined to re-discovcr in himself'» — consigna la identidad de buscador que se le atribuye y que él mismo encarnaba; es la misma figura que Meetings pone en su título.

«Although a man can live without eating for several days, or without breathing for a few minutes, he can not live for even a single moment without impressions.» — expone por qué las impresiones son el tercer alimento y el más urgente de los tres.

«Two kinds of influences are governed by the Law' of Accident: ‘A’ influences created in everyday life and M3’ influences that originate outside ordinary life, from an esoteric centre or school, but may have become distorted.» — define las dos clases de influencias con la reserva final: las de origen esotérico pueden llegar deformadas.

«Gurdjieff writes (Herald: 64, 68) that, although he sought to keep his undesirable manifestations under control, his hypnotic powers induced an automatic influence over others, in both waking and» — documenta que él reconocía por escrito una influencia hipnótica automática sobre los demás, aun cuando intentara contenerse.

«He also writes that he experimentally used three methods to artificially influence pupils: through kindness, threats and hypnotism.» — enumera los tres métodos de influencia que él declaraba haber usado con sus alumnos, y los llama experimentales por decisión suya.

«Orage held that the only three ways of influencing people are by magnetisation, competition and example (Anderson 1962: 96).» — pone al lado la terna de Orage, con referencia; el libro documenta quién dijo qué antes de compararlos.

«Gurdjieff said that transitions from one level of being to another may be marked by initiation ceremonies or rites.» — recoge lo que él admitía de las ceremonias de iniciación: que marcan, no que producen.

«Initiation cannot be gained through a ceremony: a person initiates himself through his own understanding (Views, 1914: 27—8).» — la negativa correspondiente, fechada en 1914: la iniciación es acto propio y por comprensión.

«However, though we can make modifications, we cannot change ourselves without help from outside (Views, 1922: 78).» — pone contra lo anterior una declaración de 1922 que exige ayuda externa, con la fecha puesta.

«The above statements seem in contradiction to Gurdjieff’s saying that Great Knowledge is passed on orally through initiates and that, when the centres of initiation die out, ancient knowledge goes underground (Views, 1918: 56—7),» — declara la contradicción con su seem in contradiction, y la documenta con tres fechas distintas del mismo autor.

«Gurdjieff wrote in 1933 that his Institute was still in good order (Herald: 78). This was not the case: lie had lost the Institute when the mortgage was foreclosed.» — contrasta una afirmación fechada de Gurdjieff con el hecho documentado de la ejecución de la hipoteca; la ficha de Meetings recoge el capítulo en que él narra la crisis financiera que llevó a ello.

«Although Gurdjieff mentions teaching workshops in Tashkent before he began his groups in Russia around 1912, his institute under the title ‘The Institute for the Harmonious Development of Man' (generally referred to as ‘the Institute’) began in Tiblisi in 1919.» — data el Instituto en Tiflis en 1919, con la salvedad de los talleres anteriores de Tashkent.

«However, Gurdjieff also said that the power of changing ourselves does not lie in the mind.» — pone otra declaración suya contra la doctrina de la dirección de la mente.

«they might be treated by their teacher in such a way as to fully justify their grievances against him. However, this would be a test to see whether or not the pupil behaves decently» — expone el maltrato del maestro como prueba deliberada, y consigna que el agravio del alumno puede estar plenamente justificado.

«Justice is not concerned with little things, but all the same nothing is done on earth without justice» — recoge la noción de justicia cósmica del sistema, indiferente a lo menudo y presente en todo.

«a large amount of knowledge taken by a small group can produce good results.» — expone la doctrina del conocimiento como cantidad material y su reparto desigual como condición de eficacia.

«Although this seems unjust, it is not, because most people do not want any knowledge» — el argumento con que el sistema justifica ese reparto. Se consigna como lo que sostiene, sin juicio.

«Although the organ was removed, its effects continue to manifest themselves so that men cannot perfect their being (see Tales: 88—9, 695—6).» — expone el motivo del órgano Kundabuffer y su secuela permanente, con las planas de Tales.

«‘Kundalini’ is wrongly defined in ‘occult’ literature as a sexual force.» — consigna la corrección que el sistema hace a la literatura ocultista sobre kundalini.

«Kundalini is actually the power of imagination that can act in any centre to replace real function.» — la definición que el sistema propone en su lugar: potencia de la imaginación que suplanta la función real.

«The Law of Accident, which may be either good or bad, affects a man’s personality; the Law of Fate affects a man’s essence.» — reparte las dos leyes entre personalidad y esencia.

«The study of the systems of ancient knowledge begins with the study of an exact language, based on the new principle of relativity.» — expone que el acceso al conocimiento antiguo empieza por una lengua exacta fundada en la relatividad.

«The duality of affirmation and negation operates everywhere, on every scale — what is affirmed in science is denied in religion, what is affirmed in one centre of a man is denied in. another centre — but it is possible, ‘if we try slowly, gradually, but steadily’, to stand in the middle of this law and be free (Views, 1924: 199).» — expone la dualidad universal con la salida que el sistema ofrece, y con la condición citada tal cual.

«In a mans life, the orderly ascent or descent of an octave can only come about by accident (see law of accident), but in a school he can learn to create the additional shocks needed to allow the octave to flow on to its desired conclusion.» — expone para qué sirve una escuela dentro del sistema: producir los choques adicionales que la octava necesita.

«Only cosmic octaves, such as the Ray of Creation, ascend and descend in an orderly way.» — acota el alcance de la ley de octavas: solo las cósmicas corren ordenadas.

«The lateral octave, which starts at the Sun and ends at the Moon, has three notes (La, Sol and Fa) that constitute organic life on earth and fill the interval between Fa and Mi of the Ray of Creation.» — expone la octava lateral y la función de la vida orgánica como relleno de un intervalo.

«When His Endlessness (God) realises that his dwelling place, the Sun Absolute, is vulnerable to time, he creates the universe into which he expels time.» — expone el motivo de la creación en Tales: expulsar el tiempo fuera del Sol Absoluto.

«The Law of Reciproc al Maintenance (called by Beelzebub ‘the Trogoautoegoeraf) functions so that the universe is nourished by an exchange of subst ances, and this protects the Sun Absolute from the destructive results of time: i.e.» — expone la ley del mantenimiento recíproco con el término de Gurdjieff, que el OCR corrompe.

«The fundamental purpose for the existence of men and the other three-brained beings of the universe is to serve as apparatuses through which cosmic substances arc transmuted for the purpose of reciprocal maintenance.» — la función que el sistema asigna al hombre en el conjunto: aparato de transmutación.

«Organic life, including human beings, was allowed to form on the Earth for the specific purpose of sending emanations to feed the Moon (Tales:» — consigna la doctrina de la Luna alimentada por la vida orgánica, con su referencia.

«As we do not know the classes of creatures above us on this ladder, Gurdjieff called them ‘angels’ and ‘archangels’.» — explica el uso de los nombres angélicos como convención por desconocimiento, no como teología.

«However, unlike scientific thinking contemporary with Gurdjieff’s formulation of the Law of Seven (c.1912), which regarded vibrations as proceeding uninterruptedly, Gurdjieff regarded vibrations as discontinuous.» — data la formulación hacia 1912 y marca en qué se apartaba de la ciencia de entonces.

«While the Law of Seven controls substance, the Law of Three controls process: it creates all phenomena in the diversity or unity of all universes.» — reparte las dos leyes entre sustancia y proceso.

«For example, a person may desire to work (active/ first force), but this is opposed by inertia (passive/second force), thus nothing happens.» — el ejemplo con que ilustra la necesidad de la tercera fuerza.

«However, when the order of the triad is changed to 2,1,3 (in which the second force is followed by the first force), the reconciling action of the third force makes for an evolutionary outcome.» — expone que el orden de las fuerzas decide el sentido evolutivo o involutivo del resultado.

«the third force is the result of the action of the other two forces: e.g. the sperm unites with the ovum to create the embryo.» — la primera de las dos formulaciones de la tercera fuerza que ella distingue.

«In another formulation, the third force is the agent of change that yields a result: e.g. flour and water become bread only when bonded by fire.» — la segunda formulación, incompatible con la primera, y expuesta con la alegoría del pan que también aparece en las charlas de Gurdjieff.

«In relation to Freud: Orage said that Freuds triadic consciousness — ego, super ego, and mediating id - correspond to Gurdjieffs positive, negative and mediating forces’ (Taylor 2001: 218).» — atribuye a Orage la equiparación con Freud, y con doble referencia; la correspondencia no es de Gurdjieff.

«Gurdjieff gave the origins of his teachings as the hidden esoteric schools in the East. However, Webb (1980: 542) suggests that Theosophy and Blavatsky’s The Secret Doctrine were the immediate origin of much of GurdjiefFs cosmology.» — pone la procedencia declarada por Gurdjieff junto a la que propone Webb, sin decidir entre ambas.

«Webb (1980: 500-1) connects Gurdjieff’s Legominism with the concept of traditional knowledge ‘transmitted... by personal contact ... from generation to generation’.» — atribuye a Webb el enlace del legominism con la transmisión tradicional por contacto personal.

«Cosmic levels of being are defined according to three ‘traits of being’: by what a creature eats, by what he breathes and by the medium in which he fives.» — expone los tres rasgos con que el sistema define un nivel de ser.

«In order to be effective a man’s desire for liberation must be so strong that he is prepared to sacrifice everything for it (Search: 61).» — la condición que el sistema pone al deseo de liberación.

«Gurdjieff said that sometimes truth could only be given in the form of lies (Search: 314; see schools).» — documenta con referencia la fórmula sobre la verdad dada en forma de mentira, que gobierna la lectura de sus tres series.

«The Third Series is defined as having four books under the common title Life is Real Only Then, When ‘1 Am’, but is divided into eight unnumbered sections.» — describe la estructura declarada de la tercera serie y lo que el texto realmente trae; la ficha de esa obra consigna que la edición la da por borrador fragmentario.

«Thus it is not possible to regard the narrative or the dates as an historical record.» — la conclusión que saca sobre la tercera serie, y que vale también para Meetings: ni el relato ni las fechas son registro histórico.

«Gurdjieff says his readers should take his accounts in Life as allegories and learn from them (see allegory/analogy).» — consigna que el propio Gurdjieff pide leer la tercera serie como alegoría.

«In his ‘First Talk’ Gurdjieff explains that misunderstandings about his teaching arose due to the teaching of pupils who were not fully qualified, and because after his accident he had focused on his writings.» — recoge la explicación que él daba de los malentendidos: alumnos no calificados y su propio giro hacia la escritura tras el accidente.

«Gurdjieff now demands that pupils sever connections with Orage.» — consigna la exigencia de cortar con Orage, que es uno de los episodios documentados de la tercera serie.

«The text breaks off before revealing a secret about air.» — señala un corte del texto justo antes de lo prometido; es la clase de dato que sostiene el carácter fragmentario de la tercera serie.

«These are related to intentional suffering, to the subject matter of his writing, and to the death of Orage seven years to the day after Gurdjieff had written to advise him about his health.» — consigna la coincidencia de fechas en torno a la muerte de Orage, sin adjudicarle causa.

«Gurdjieff implies that Orage died because he did not accept the intentional suffering that ‘exile’ from Gurdjieff would have caused him.» — atribuye a Gurdjieff la insinuación, con su implies, y no la afirmación.

«The T results from contact between inner and outer worlds.» — expone la doctrina del yo como producto del contacto entre los dos mundos. El OCR imprime T por I.

«He taught that Jesus performed his miracles through the power of real love joined with magnetism; that accumulated vibrations cause a current that brings the cosmic force of love, the greatest power in the world.» — recoge la explicación magnética de los milagros evangélicos que él enseñaba.

«However, on many other occasions he advocated a complete lack of feeling for anyone other than blood relations.» — pone contra la doctrina del amor la exigencia contraria, y consigna que la sostuvo muchas veces.

«All love and respect must be liquidated, transformed into indifference. The pupil must neither love, nor esteem internally, nor have sympathy or antipathy, with anyone except people of the same blood; all others must be rejected.» — la formulación completa de esa exigencia, citada sin atenuación.

«Our contact with parents must not be changed, only the form of contact, since they are of the same blood.» — la excepción de la sangre, que es donde el precepto se detiene.

«Man is a machine and functions mechanically. All his actions, words, thoughts, feelings, convictions, opinions and habits function under the power of external influences.» — la formulación completa de la mecanicidad, extendida a las convicciones y opiniones.

«Machines cannot ‘do’ anything and are not responsible for their actions (see doing).» — la consecuencia moral que el sistema saca de la mecanicidad: sin hacer no hay responsabilidad.

«It is possible to stop being a machine, but first a person must know his machine.» — la salida que el sistema deja abierta, con su condición previa.

«The majority of people ‘are diseased, broken machines’ with whom nothing can be done: the level of their being is too low to allow them to receive knowledge (Search: 66).» — consigna el límite que el sistema pone a su propio alcance: para la mayoría no hay nada que hacer.

«The machine is ‘clogged with dirt’ and must be cleaned before a man can develop himself, but he needs help to do this (Views, 1918: 50).» — expone la limpieza previa como requisito y la ayuda externa como condición, con la fecha.

«Gurdjieff refers to three inner machines, body, essence and personality, that need to be developed in each person and to the deformation caused by one-sided development.» — expone las tres máquinas y el defecto que causa desarrollarlas por separado.

«Each machine is activated by postures or levers (see levers/ postures). In order to define a person we must distinguish between his body, essence and personality, and evaluate the whole man as the sum of these parts.» — el procedimiento de diagnóstico que el sistema propone.

«Magic is the ability to do (see doing). A magician is a person who can ‘do’; ordinary men cannot ‘do’, with them things happen.» — la definición de magia dentro del sistema, que la reduce a la capacidad de hacer. Es dato de interés para el resto de este corpus.

«Magnetism is acquired only through ‘conscious labor and intentional suffering, through doing small things voluntarily’.» — el precio que el sistema fija para el magnetismo, con la fórmula canónica de las dos vías.

«Man number five is a man who has obtained unity.» — la escala de los siete hombres, en su quinto peldaño.

«Man number seven means a hilly developed man who possesses, among other properties, will, consciousness, a permanent and unchangeable ‘I’, individuality and immortality (Search: 71-4).» — el peldaño más alto de la escala y lo que se le atribuye, con referencia a Ouspensky.

«Gurdjieff is defined by de Salzmann as a master (Views: xii).» — adjudica la definición de maestro a de Salzmann, no al propio Gurdjieff.

«It is not important that a master himself be permanently awake: a man who is still searching may be more able to help others.» — recoge una posición que rebaja la exigencia sobre el maestro; es una de las que el clúster deja sin armonizar.

«By 1924 Gurdjieff had the reputation of being a prophet, a visionary, a great philosopher and something close to ‘a second coming of Christ’ (Peters 1976 [1964, 1965]: 3, 7).» — data la reputación de Gurdjieff hacia 1924 con testimonio de Peters, sin adoptar ninguno de esos títulos.

«All matter is alive and possesses a degree of consciousness and intelligence (see hydrogens, table of).» — expone el vitalismo de la cosmología: toda materia está viva y tiene grado de inteligencia.

«Gurdjieff affirms his aim for the Second Series and, via the opinions of an elderly Persian, expresses contempt for corrupt contemporary European literature, including journalism, which cannot transmit anything of value to future generations.» — resume la introducción de Meetings y adjudica correctamente la diatriba contra la literatura y el periodismo al anciano persa que Gurdjieff cita.

«Yelov held that the conscience is the most valuable thing in man, and is formed in childhood only as the result of religious faith.» — atribuye a Yelov, personaje de Meetings, la doctrina de la conciencia formada en la infancia por la fe.

«Yelov said that mental work, such as learning languages, prevented his mind from hindering his other functions with dreams and fantasies.» — recoge la posición de Yelov sobre el trabajo mental, tal como Meetings la narra.

«The Prince entrusted Vitvitskaia, a young woman he was saving from the ‘white slave trade’, to Gurdjieff, who escorted her to the Prince’s sister in Russia.» — resume el episodio de Vitvitskaïa y nombra la trata de blancas, que Meetings narra sin llamarla así.

«Then, unexpectedly, he met him again in ‘the heart of Asia’ on a journey he took with Soloviev, an erstwhile petty criminal (a forger) and drunkard.» — resume el reencuentro con el príncipe y presenta a Soloviev por su pasado, como hace Meetings.

«However, on nearing their goal Soloviev died of a camel bite, and the Seekers abandoned their search for a legendary city.» — adjudica la muerte de Soloviev a una mordedura de camello. Meetings dice que le hallaron con el cuello mordido a medias y no nombra al animal: la precisión es de ella.

«Bey is a hypnotist; he and Gurdjieff laugh at the stupidity of people who regard Bey as a magician.» — resume el capítulo de Ekim Bey y su explicación mecánica del prodigio.

«Skridlov tells Gurdjieff that since meeting Giovanni his inner and outer worlds have changed.» — atribuye a Skridlov, y no a Gurdjieff, el testimonio con que Meetings cierra su cuerpo.

«He recounts the heroic money-making adventure of his Universal Travelling Workshop, undertaken on account of a wager with Vitvitskaia.» — resume el capítulo económico de Meetings y conserva el detalle de la apuesta como origen del taller.

«At this moment Gurdjieff s business partner arrives to tell him that they have lost their money due to the Depression.» — resume el desenlace de aquel capítulo, que termina en pérdida.

«On the question of ‘payment’ in general, Gurdjieff said that man never wants to pay for anything apart from useless trifles, for which he will pay anything.» — expone la doctrina del pago, que en el sistema no es de dinero sino de disposición.

«Gurdjieff told Peters (1976 [1964, 1965]: 259-60) that there cannot be understanding between rich and poor, because both of these understand life in terms of money and so cannot give all their energy to his Work.» — recoge, por testimonio de Peters, su posición sobre ricos y pobres frente al Work.

«If the rich gave up money and the poor the desire for money, they could learn something.» — la condición simétrica que él ponía a unos y otros.

«Gurdjieff also said that, in the line from Absolute to Moon, ‘the moon is the last point of creation on this line'» — sitúa la Luna como último punto de la creación en esa línea.

«‘The moon is man’s big enemy’. We are like sheep that the Moon feeds and shears.» — cita la fórmula más dura de la doctrina lunar, con el símil del rebaño.

«The Moon is like the weight in a clock, and organic life is like the mechanism brought into motion by that weight.» — el segundo símil de la doctrina lunar, mecánico y no zoológico.

«The objective feeling of morality is connected with nature ‘(or, as is said, with God)’ and with orderly immutable moral laws» — expone la moral objetiva vinculada a la naturaleza, con el paréntesis que el propio sistema pone para nombrar a Dios.

«Snake charmers use a primitive approach to objective music; the ears cannot hear the melodies of the inner octaves, but they can be felt by the emotional centre.» — expone la música objetiva por un caso concreto y por el órgano que la percibe.

«Gurdjieff pays tribute to Pythagorean thinking in Tales (pp.871-917), where the Bokharian Dervish Hadji-Asvats-Troov has adapted Pythagoras’s monochord for his own investigations into sound vibrations.» — documenta la filiación pitagórica dentro de Tales, con planas.

«Ouspensky writes that Gurdjieff defines ‘myth’ as a means of transmitting objective knowledge to the higher emotional centre in a form that avoids distortion and corruption.» — atribuye a Ouspensky el registro de esa definición de mito.

«this experience affirms the view that legends are handed down by Ashoks almost unchanged for thousands of years; however, the reader should note that change is an integral part of the oral tradition.» — objeta la tesis que Meetings sostiene sobre la transmisión oral intacta, y lo hace por el lado del cambio como rasgo constitutivo de esa transmisión.

«Gurdjieff writes that he regrets ‘having begun too late to give the legends of antiquity the immense significance that I now understand they really have’ (Meetings: 36;» — cita el pasaje de Meetings sobre su tardanza en valorar las leyendas, con su plana.

«Narcotic substances are sometimes used by yogis and in ‘schools’, but the purposes of their use may differ.» — consigna el uso de narcóticos en escuelas con la reserva sobre sus fines.

«When a pupil is unhappy, Gurdjieff says that Nature wishes the pupil well, because she brings the pupil to work by making other things distasteful.» — recoge la lectura que él daba del descontento del alumno.

«The thing that makes another person antipathetic is not in them but in me.» — el precepto sobre la antipatía, que traslada la causa al que la siente.

«However, pupils now remain in the Work for long periods of time and are not encouraged to leave.» — documenta un cambio en la práctica posterior a Gurdjieff, y lo señala como cambio.

«Changes have been made that suggest the Work is now in the process of redefining itself as a Tradition.» — su tesis sobre el rumbo del New Work, formulada con su suggest.

«The teaching introduced by de Salzmann in Paris in the late 1960s or early 1970s, in the context of the counter culture, emphasised the notion of reception, of ‘being worked on’, ‘being remembered’.» — data y sitúa el giro hacia la recepción, que va contra la exigencia de esfuerzo del propio Gurdjieff.

«Bennett (1976: 119-21) writes that Ouspenskys account of Gurdjieff’s teaching omits any mention of an enabling force, termed ‘grace’ in Christian doctrine and ‘baraka’ by Sufis.» — atribuye a Bennett la objeción de que Ouspensky omitió la fuerza habilitante.

«Although not extant in Gurdjieff’s theory, pupils do record their experience of this energy, received as love or grace (see Wellbeloved 1998: 321—32).» — consigna la brecha entre la teoría, donde esa energía no consta, y los testimonios, donde sí.

«He echoed Gurdjieff s warning of the dangers of any kind of crystallisation in 1967 (Tracol 1994: 109-10).» — documenta la advertencia contra la cristalización doctrinal dentro de la propia tradición, con fecha.

«George writes of receiving energy through the crown of the head while participating in a Work retreat (George 1995: 97-8).» — recoge un testimonio de experiencia energética con referencia; el libro documenta también lo que no cabe en la teoría.

«Gurdjieff said only numbers can serve as an exact language.» — expone su tesis sobre el número como única lengua exacta.

«Words are inexact because people use words according to their own definitions:» — la razón que da para la inexactitud de la palabra.

«We can see that GurdjiefF’s valuation of number as able to convey exact meaning contradicts his definition of numbers as multivalent symbols that ‘can never be taken in a final and definite meaning’.» — señala la contradicción entre las dos doctrinas del número, y la señala en voz propia con su we can see.

«He taught that number symbolism is connected with geometric figures, with the Kabbala’s symbology of letters and words; magic, alchemy, astrology and the combination of these in die Tarot, all offer symbolic systems, none of which must be understood as having a single fixed meaning.» — enumera las simbologías que el sistema reconoce, con el límite que les pone: ninguna de sentido único.

«Although occult studies can be helpful in training a man’s mind, Gurdjieff stresses the dangers of following occult or esoteric teachings.» — consigna la advertencia de Gurdjieff contra las enseñanzas ocultistas, junto a la utilidad parcial que les reconoce.

«However, a man will not know enough about his machine to avoid irreparable damage: he may end up in a lunatic asylum.» — el motivo del peligro, que es el mismo que el derviche persa de Meetings da contra los ejercicios respiratorios: no se conoce la máquina.

«People who are failures in life wall try to use occult powers in order to subjugate others; bored people will use occult methods as an escape from daily life.» — el diagnóstico sobre quiénes acuden al ocultismo, en dos tipos.

«Gurdjieff distinguishes between the degenerate literature of the West and the Eastern oral tradition in which story-telling still fulfils the real purpose of literature, both ancient and modern, which is the perfecting of humanity in general (Meetings: 10).» — resume con referencia a Meetings la oposición entre literatura escrita y tradición oral.

«Even though the episodes described are improbable, yet ‘the interest of the reader or listener is awakened and enchanted by the author’s fine understanding’ of peoples psyches (Meetings; 18).» — cita el criterio de las Mil y una noches tal como Meetings lo formula, con su plana.

«Gurdjieff may have absorbed the Ashoks’ combatative strategies of insult, sexual innuendo and ridicule too: such strategies form part of his oral and written teachings.» — propone, con su may have, que los métodos de choque de Gurdjieff vienen de los certámenes de ashokhs que Meetings narra.

«Gurdjieff told Taylor that he had to learn to tell stories, that these ‘pay for many things’ (Taylor 1998: 179, 182-3).» — documenta que él daba el relato por oficio aprendido y por moneda.

«Personality is an artificial mask, which can change daily depending on influence (Views, 1924: 143; refer also to the enneagram of personality).» — define la personalidad como máscara mudable, frente a la esencia.

«However, astrology deals only with a mans type, his essence, and not his personality.» — acota el alcance de la astrología dentro del sistema: llega a la esencia y no a la personalidad.

«Gurdjieff illustrated the difference between types by dropping his stick as he was walking, and describing the different reactions to this event by his pupils as ‘astrology’ (Search: 366-7).» — recoge el ejemplo del bastón, en que la astrología queda reducida a tipología de reacciones.

«Gurdjieff referred to Western civilisation and the destructive force of Communism together as ‘a sea of mud’ that would ‘engulf the life of Tibetans, as it is smothering the old life of the rest of the planet’ (Teachings: 153).» — documenta su juicio conjunto sobre Occidente y el comunismo, con la cita literal.

«While Gurdjieff decried the value of politics in general, he had a wealth of political experience (see wars) and began his teaching amid the political turmoil of pre-Revolutionary Russia. Discontent with establishment values may lead to revolutionary underground movements, but can also result in adherence to underground occult groups (see occult/occult revival).» — sitúa el comienzo de la enseñanza en su contexto político y propone el paralelo entre lo revolucionario y lo ocultista clandestinos.

«Prayers are of many kinds, not simply petitions. They can have results, but only if a person has learned how to pray: for mechanical man, there can only be mechanical results.» — expone la doctrina de la oración con su condición: sin aprendizaje, resultado mecánico.

«When his wife was dying, Gurdjieff asked Peters to make a strong wish for her, saying that a wish from the heart can help, like a prayer, when it is for someone else, though not for oneself (Peters 1 ^76» — documenta un episodio concreto y la regla que él enunció en él: el deseo vale por otro y no por uno mismo.

«Gurdjieff describes his own quest in terms of ‘irrepressible mania’, derangement and slavery; his study is of the twenty-eight types of psyche that exist.» — recoge los términos con que él describía su propia búsqueda, que no son de logro sino de padecimiento.

«Gurdjieff aims to help the healing of humanity’s mass psychosis, but reading his books in the wrong order can provoke undesirable phenomena in the psyche.» — enlaza el fin declarado de la obra con la advertencia sobre el orden de lectura, que Life is Real fija por escrito.

«While earlier Gurdjieff had used the occult as a form in which to present his teaching, a growing interest in psychology and psychoanalysis in Europe after World War 1 saw Gurdjieff also reformulating the teaching in ‘psychological’ terms.» — data un cambio de vocabulario, del ocultismo a la psicología, y lo explica por el mercado de ideas de la posguerra.

«In 1982 Tracol said that Gurdjieff distinguished between the psyche and the spiritual.» — fecha y atribuye la distinción, que no es de Gurdjieff sino de quien lo interpreta.

«This exemplifies a shift away from defining the Work as a ‘psychology’ and towards establishing it as a ‘new spiritual tradition’.» — su lectura del desplazamiento posterior: de psicología a tradición espiritual.

«However, Gurdjieff said that all questions, if they are aching questions, can lead a man to the system (Work)» — recoge el criterio con que él admitía cualquier pregunta que doliera.

«In addition to the requirement for the pupil to question everything (see faith), the key question in the Work is asked of the pupil by himself: ‘Who am I?’» — sitúa la pregunta central del Work en boca del alumno y no del maestro.

«The highest esoteric science refers to man in quotations marks as ‘man', in whom the ‘I’ is missing (Life: 172).» — documenta el uso de las comillas como recurso doctrinal: hombre entrecomillado es aquel a quien le falta el yo.

«The idea of the Ray of Creation is distorted when taken literally.» — repite la advertencia contra la lectura literal, aplicada al núcleo de la cosmología.

«Vanity and self-love are our most fundamental enemies.» — nombra los dos enemigos que el sistema pone en primer lugar.

«He says that ‘there are m any m ethods and a great num ber o f m eans' by which we may free ourselves, and also that only active reasoning can free us, that ‘there are no other means'» — documenta una contradicción a dos frases de distancia: muchos medios y ningún otro medio. El OCR separa las letras.

«Objective reason can only be perfected in men through conscious labour and intentional suffering;» — el precio de la razón objetiva, que es el mismo par de fórmulas con que el sistema cotiza todo lo demás.

«Orage (Teachings: 159—60) differentiates between verbal reasoning, which is based on experience of words, and formal reasoning, based on experience of the senses.» — atribuye a Orage la distinción entre razonamiento verbal y formal.

«Objective reason cannot be understood in the light of subjective reason.» — el corte entre las dos razones, que impide juzgar una desde la otra.

«The idea of reincarnation approximates to the truth, but people who believe they have eternity in front of them will not make any effort in the present moment to see how everything repeats itself in this life» — expone la posición sobre la reencarnación: se le concede aproximación a la verdad y se la rechaza por su efecto práctico.

«Mechanical man cannot ‘do’, and so he is unable to ‘live’ the religion (e.g. to turn the other cheek).» — deriva de la mecanicidad la imposibilidad de vivir una religión, con el ejemplo evangélico.

«The rituals of the early Church were not taken from the Judaic or Greek religions, nor invented by the Fathers of the Church, but taken from a school of repetition in prehistoric Egypt.» — recoge la genealogía que el sistema da al ritual cristiano, y que no coincide con la historia establecida.

«This may be an echo of St Augustine’s declaration that ‘the Christian religion has always been in the world, only after the coming of Christ was it called Christianity’ (quoted in Waterfield 1987: 136).» — propone el eco agustiniano, con su may be y con la fuente de la cita.

«He emphasises that direct contact with God is impossible (see also stairway).» — consigna la negativa del sistema al contacto directo con Dios, que sostiene la doctrina de la escalera.

«Remorse purifies; it also repairs the past. This can be understood simply as stopping a habit one acquired in the past, although Gurdjieff also suggests that remorse can repair wrongs done by previous generations.» — expone las dos lecturas del remordimiento, la sobria y la que alcanza a generaciones anteriores.

«Gurdjieff gave exercises to help pupils feel remorse. ‘The effect of true remorse is hatred of yourself, repugnance towards yourself’.» — documenta el efecto que él fijaba para el remordimiento verdadero, sin atenuarlo.

«Needleman (1994 [1992]: 168) suggests that Gurdjieff s teaching on remorse is comparable to the ‘way of tears’ of the Desert Fathers.» — atribuye a Needleman el paralelo con los Padres del Desierto.

«Gurdjieff said that this was an approximation of the truth, but that he did not teach about repetition of lives because believing in it would lead people to passivity.» — recoge la razón pedagógica por la que él retenía una doctrina que tenía por próxima a la verdad.

«Suffering can be voluntary and only voluntary suffering has value’ (Views, 1924: 85).» — la fórmula que fija el valor del sufrimiento en su carácter voluntario.

«Acting is not a helpful profession for work; ‘all roles are built out of postures, it is impossible to acquire new postures by practice; practice can only strengthen old ones’.» — expone por qué el oficio de actor estorba al trabajo, en términos de posturas.

«‘Externally, one should play a role in everything’; this makes life easier.» — el precepto contrario y complementario: representar hacia fuera.

«Sacrifice is an important factor in Gurdjieff s teaching. In Life he relates the self-sacrifice of his hypnotic and telepathic powers, which provided him with a reminding factor, a means of selfremembering (Life: 19-25).» — documenta con referencia el episodio de la tercera serie en que él renuncia a sus poderes, y para qué le sirvió esa renuncia.

«A person can only acquire will through the conscious subordination to the will of another» — la paradoja de la voluntad que el sistema plantea y que Wellbeloved documenta sin resolver.

«It is necessary to sacrifice the illusion of freedom, to voluntarily become a slave, to obey inwardly and outwardly: ‘he does what he is told, says what he is told and thinks what he is told.’» — la formulación más dura de esa exigencia, citada tal cual.

«Gurdjieff’s teaching was sometimes strictly secret and at other times more open.» — data el secreto como práctica variable y no como principio.

«Gurdjieff also suggested that the teaching was secret only because, until a person had the corresponding level of being, they could not understand the teaching.» — recoge la explicación que él daba del secreto: no ocultación sino incapacidad del oyente.

«In a 1978 interview, Tracol (1994: 94) agrees that the Work is, in a sense, an elite, hidden teaching.» — documenta que dentro de la tradición se admite el carácter de elite, con fecha y referencia.

«This is because ‘most people do not want to be bothered’ with Work questions, and also because there need to be conditions that lend themselves to the attempt to wake up.» — las dos razones que se dan para ese carácter reservado.

«Self-observation is the chief method of self-study, which is itself the Work that leads to self-knowledge.» — sitúa la auto-observación como método principal.

«If he analyses his observations, he ceases to observe.» — el límite estricto que se le pone: observar y analizar se excluyen.

«Although it is not possible to change his functioning, the struggle against habits, for example, changing the habitual speed of walking, will help him to be free for a moment to observe how he usually walks.» — precisa el alcance del ejercicio: no cambia el funcionamiento, abre un instante de observación.

«Self-observation shows a man that he responds to and is controlled by external circumstances, and allows him to feel his mechanicality.» — el resultado que el sistema espera de la auto-observación.

«The importance of self-remembering is stated in relation to recognising the nullity of our ‘individuality’, the possibility of not identifying, and with the aim of convincing ‘the whole being’ to work, rather than just our ‘meaningless consciousness'.» — expone para qué sirve el auto-recuerdo dentro del sistema, en tres funciones.

«Although thinking (about Gurdjieff’s lecture, for example) while working is the same as selfremembering, we cannot self-remember with the mind alone: it has too little attention.» — el límite que se pone a la vía mental, por falta de atención disponible.

«In 1967 Tracol (1994: 114, 115-16) stated that ‘the practice of remembering oneself is the master key to GurdjiefTs teaching’ and that ‘the ability to remember oneself is our birthright’, although, after twenty-five years of practice, it remains indefinable.» — documenta el lugar central del auto-recuerdo y, en la misma cita, que quien lo practicó veinticinco años lo declaraba indefinible.

«At certain moments he becomes aware of his own presence: ‘I here now’.» — la fórmula con que se describe el momento de auto-recuerdo.

«Although the term (‘self-re-membering’) suggests the putting together of the fragmented self, the practice of self-remembering, which focuses in separate moments, on parts of the functioning, can induce a sense of fragmentation that serves to affirm the definition of a person as fragmented.» — objeta que la práctica pueda producir el efecto contrario al que su nombre promete; es observación propia de Wellbeloved.

«Our aim is to have a constant sensation of oneself, of ones individuality.» — el fin de la práctica, formulado como sensación constante y no como idea.

«Although sex causes slavery, it also has the possibility of liberation.» — la doble valencia del sexo en el sistema, dicha en una sola frase.

«The energy o f‘hydrogen’ Si 12, which is used to create a new child, can also be used to create the birth of the astral body (see bodies; ‘hydrogens’).» — expone la transmutación de la energía sexual en materia del cuerpo astral.

«Sometimes sexual abstinence is required throughout the process of creating an astral body, sometimes only at the start, sometimes only during the transmutation.» — consigna que la regla de abstinencia varía según el caso, sin unificarla.

«The sex centre is important in our life: ‘seventy-five percent of thoughts come from the sex centre and they color all the rest’ (Views, 1924: 126-7).» — cita la cifra con que el sistema mide el peso del centro sexual sobre el pensamiento.

«Sins do not exist for people who are not on a ‘way’ (see ways/fourth way).» — la doctrina del pecado en el sistema, que lo hace depender de estar en un camino.

«To go against nature (e.g. against the Law of Duality/Two) is a sin, but we can do it because God has given us another law (Views, 1924: 199).» — define el pecado como ir contra la naturaleza y a la vez lo autoriza por otra ley.

«It is impossible for everyone to be equal: if we do not have slaves, we will be the slave of others.» — consigna la doctrina sobre la esclavitud recíproca, sin suavizarla.

«Theoretically a man can wake up, but practically it is almost impossible; generally a shock is necessary, and long, hard work (Search: 219, 221).» — expone la posibilidad del despertar con la reserva práctica que el sistema le pone.

«The “sly man” knows a secret which the fakir, monk and yogi do not know.» — nombra al sly man, la figura propia del cuarto camino frente a las tres vías tradicionales.

«However, more usually he stressed the lack ol a soul, saying that man is born without a soul and most people live without a soul, without a master.» — la doctrina del alma no dada, que es la posición dominante en él. Es la misma que Meetings pone en boca de su padre.

«We can, however, make one. All religions lead differently towards the same place, where man has an ‘I’.» — la salida que el sistema deja abierta y su lectura de las religiones como vías distintas al mismo punto.

«Gurdjieff’s aphorism ‘blessed is he who has a soul, blessed is he who has none, but woe and grief to him who has it in embryo’ (Views: 275) reminds pupils that the soul is only gained through conscious suffering.» — cita el aforismo del alma en embrión y la lectura que ella le da.

«God cannot be prayed to directly, but can be reached through stages.» — la doctrina de la oración escalonada, coherente con la negativa al contacto directo.

«It is an error to understand the functions of the mind as conscious functioning, or as either unconscious or subconscious functioning, because we have three ‘minds’ (see centres).» — objeta la partición freudiana de la mente desde la doctrina de los tres centros.

«The Foundations advocate reading Tales aloud, without analysis, so that it may be received in the subconscious.» — documenta una práctica de lectura institucional posterior, coherente con la objeción al análisis que ella recogía al abrir el libro.

«Gurdjieff distinguished between unconscious suffering, which is without value, and conscious suffering, sometimes termed ‘voluntary’ or ‘deliberate’ suffering, through which we can self-perfect.» — fija la distinción entre los dos sufrimientos y los tres nombres del segundo.

«It is not possible to destroy suffering, because that would entail destroying a ‘whole series of perceptions for which man exists, and also because suffering is necessary as a shock’» — expone por qué el sistema no propone suprimir el sufrimiento sino emplearlo.

«It would be better to die from making a super-effort to wake up, than to continue to live in sleep. However, this is unlikely because men have recourse to more energy than they realise through accumulators» — recoge la exhortación al superesfuerzo junto a la reserva que la desactiva.

«Bennetts own views - and his involvement with Idries Shah, who claimed to come from the secret centre where Gurdjieff had been taught, led to an acceptance of the Sufi origins of the enneagram among Bennett’s pupils, though not by members of the Foundations» — documenta cómo se instaló el origen sufí del eneagrama en una rama y no en otra, y quién lo introdujo.

«Symbols cannot be understood literally, nor can their content be given directly, but they can be an impetus for work.» — la doctrina del símbolo, que le niega contenido transmisible y le reconoce función de impulso.

«Symbols were classified as ‘fundamental symbols’, which include the expression of the separate domains of knowledge, and ‘subordinate symbols’, which express ‘the essential nature of phenomenon in relation to unity’.» — la clasificación de símbolos que el sistema emplea.

«However, Gurdjieff also suggested that a teacher should pay attention to the pupil’s interests and accordingly teach through those interests.» — recoge una regla pedagógica que ablanda la exigencia de sumisión.

«A pupil who is sincerely seeking will become convinced of the necessity of a teacher who can be his spiritual guide, but it is extremely difficult to recognise the person who is able to guide» — plantea el problema práctico que el sistema deja sin resolver: cómo reconocer al maestro.

«Objective knowledge cannot be given, but must be worked for by the pupil» — la regla que impide la transmisión directa del conocimiento objetivo.

«In the beginning, Gurdjieff gave pupils theoretical indications of how to work, but only as much as they could put into practice.» — documenta la dosificación de la teoría según la práctica posible.

«Although Gurdjieff repudiated Helena Petrovna Blavatsky (1831—91) and Theosophy, there are many similarities between the mythology of their lives, their teachings and their writings.» — vuelve sobre la relación con Blavatsky, con fechas, y sostiene la semejanza pese al repudio declarado.

«Both Blavatsky and Gurdjieff wrote texts that were concerned with ancient cultures, myths, religions, languages, texts and symbols.» — el primero de los paralelos que documenta entre las dos obras.

«Both included Atlantis and Babylon as ancient civilisations whose wisdom had been lost.» — el paralelo que más importa a este corpus: la sabiduría perdida de Atlántida y Babilonia en ambos autores.

«Both expounded on consciousness, initiation, electricity, magnetism and hypnosis.» — la coincidencia temática, que incluye los asuntos de la ciencia oculta decimonónica.

«Gurdjieff is also connected to Blavatsky through his choice of Beelzebub as the hero of Tales.» — enlaza la elección del protagonista de Tales con la tradición teosófica.

«The food diagrams (Search: 182-90) show how matter is transformed within the human body, which is defined as a factory having three storeys: the head, the chest, and the back and lower body.» — describe la fábrica de tres pisos con su localización corporal, y da la referencia.

«Gurdjieff describes three octaves that transform the three foods: the food we eat, air and impressions.» — nombra los tres alimentos y sus tres octavas.

«The first food octave continues to Si 12 (see Figure 29). Si 12 is the finest energy in the physical body: it is the energy from which an astral body can be built (Views, 1924: 187).» — sitúa Si 12 como la energía más fina del cuerpo y materia del cuerpo astral.

«The organism needs the coarse matters provided by the first and second foods, and this cannot be changed.» — el límite de la doctrina: los dos primeros alimentos no se pueden mejorar.

«However, the quality of impressions is not under cosmic law and can be improved, and this makes evolution possible.» — el punto por el que el sistema hace posible la evolución: la calidad de las impresiones.

«Gurdjieff expresses an ambivalence towards time, which, although expressed as the ‘disease of tomorrow’ - is also that which will save man (Tales:» — consigna la ambivalencia sobre el tiempo, enfermedad y salvación a la vez, sin resolverla.

«Webb writes that Gurdjieff s teaching, having destroyed the Newtonian world of inherited conditioning, erected an astonishing Einsteinian universe where nothing was what it seemed, and where relationships of cause and effect were blurred or rearranged in new patterns.» — atribuye a Webb la caracterización del efecto de la enseñanza sobre la visión del mundo.

«Bennett (1976 [1973]: 157) recalls Gurdjieff explaining that his ‘Science of Idiotism’ had come from a Sufi community (see sufi/ sufism).» — documenta la procedencia sufí que él daba al brindis de los idiotas, por testimonio de Bennett.

«However, Moore (1991: 355) doubts this, pointing out that alcohol is forbidden in Islam.» — pone la objeción de Moore contra esa procedencia, y la deja enfrentada al testimonio anterior.

«The ritual toast of the idiots is one of Gurdjieff’s teaching methods not continued by the Foundations.» — consigna qué del método no pasó a la institución posterior.

«If men and women were to live in essence, they would find the right type, but wrong types come together because people live in personality and so the types/essences hate one another (Search: 254).» — expone la doctrina de los tipos aplicada al emparejamiento.

«Understanding depends on the ‘relationship of knowledge to being’. In order to understand more, we need growth of being rather than more knowledge.» — la relación entre conocimiento y ser, aquí en la fórmula que subordina el primero al segundo.

«The difference between knowledge and understanding can be seen in the difference between knowing what to do and knowing how to do it.» — la distinción reducida a su forma más simple.

«The pupil must ‘never take anything literally’ (Views, 1914: 14-5; 1924: 201, 260).» — la regla contra la lectura literal, documentada en dos fechas distintas.

«Ouspensky concluded that Gurdjieff’s ideas were ‘living’: they never remained in their original form and would only grow if ‘tended’.» — atribuye a Ouspensky la lectura de las ideas como vivas, que explica por qué no se transmiten al pie de la letra.

«Man is a multiplicity of small Ts, but he can obtain inner unity through fusion brought about by friction.» — expone la multiplicidad del yo y la fusión por fricción como salida. El OCR imprime Ts por I's.

«Gurdjieff said that his teaching was not for everybody, and indeed the attraction for pupils of their uncompromisingly bleak powerlessness in the ‘real world’ needs to be understood in the context» — pone junto a la declaración de él una observación propia sobre qué atraía a los alumnos.

«Awakening is not the conquest of a state of higher consciousness.» — la negativa con que Tracol define el despertar, contra la lectura de logro.

«Awakening requires a rupture in the thread of continuity, a change of levels, an interval between two completely different states (Tracol 1994: 113).» — la definición positiva que sigue, con su referencia.

«Organically, man can awaken; he sleeps because he is hypnotised (see hypnosis/hypnotism).» — la causa que el sistema da al sueño del hombre: no impotencia orgánica sino hipnosis.

«War is caused by planetary influences, resulting from two planets approaching too near each other and causing tensions.» — recoge la explicación astronómica de la guerra que el sistema sostiene.

«The only possible ways in which man can evolve and achieve full development of his hidden possibilities, including immortality, are the three traditional ways of the fakir, the yogi and the monk, and GurdjiefPs way, which is a Fourth Way.» — enuncia las cuatro vías y sitúa la de Gurdjieff como la cuarta.

«Each of the traditional ways develops one aspect of a man, yet leaves the other aspects undeveloped.» — la objeción del sistema a las tres vías tradicionales, que es la que justifica la cuarta.

«The fakir, for example, by imitating another fakir and enduring long and terrible suffering, may perfect his will to the point at which there is a possibility of acquiring a fourth body (see bodies), yet his emotional and intellectual functions remain undeveloped and, by this time, he is usually too old to begin new work on himself.» — el caso del faquir, con el límite de edad que el sistema le pone. Conviene leerlo junto a lo que Meetings dice del término fakir en Asia.

«The monk submits absolutely to his teacher in obedience, and his principal effort is to have faith in and to love and serve God.» — el caso del monje, definido por la obediencia y la fe.

«The yogi begins his way with a teacher whom he imitates, like the fakir, and submits to, like the monk, but he gradually becomes his own teacher.» — el caso del yogui, que combina los dos anteriores y se emancipa del maestro.

«All of these ways are against nature, against God.» — la afirmación que iguala a las cuatro vías en su carácter contranatural.

«This way, also against nature, is less well known than the other three, and a man must be able to find it.» — sitúa el cuarto camino como el menos conocido, y pone en el buscador la carga de hallarlo.

«Thus the Fourth Way affects the physical body, the feelings and the mind simultaneously.» — la razón por la que el cuarto camino se propone superior a los tres: trabaja los tres a la vez.

«There are also artificial and wrong ways, but these produce only temporary or wrong results (Search:» — consigna que el sistema reconoce vías falsas junto a las cuatro.

«Western European occultism and Theosophy also use symbols, but neither line of teaching possesses full knowledge and neither can lead to a practical result.» — el juicio del sistema sobre el ocultismo europeo y la teosofía, que es de descarte pese a las semejanzas que este mismo libro documenta.

«Elsewhere Gurdjieff says that in the beginning a great deal is demanded of the pupil, and later on less is demanded, for example in obedience to the teacher (Search: 240).» — recoge una gradación de la obediencia que contradice la exigencia de sumisión total.

«However, a difficulty arises for anyone who makes suggestions of charlatanism and abuse of pupils against 'faux Gurdjieffian’ teachers: the same accusations might also be made against Gurdjieff (see Wellbeloved 1999).» — señala que las acusaciones contra los maestros derivados alcanzarían también al propio Gurdjieff, y remite a un trabajo suyo anterior.

«Gurdjieff outlines some of the difficulties for the pupil setting out on the ‘journey’ of the Work.» — presenta el trabajo como viaje, que es la misma figura del título de Meetings.

«Work must be assessed by its quality, not its quantity.» — el criterio de medida del trabajo, que va contra el cómputo.

«However, Gurdjieff also said that without a desire the pupil is wasting time: he must have a wish to change, though this is possible only by hard labour (Voices: 160, 274).» — pone la exigencia de deseo junto a la de trabajo duro, con doble referencia.

«People live inside themselves, but to live only inside is not life.» — la fórmula sobre la relación entre lo interior y lo exterior, que impide leer el sistema como puro repliegue.

«Gurdjieff used strategies of paradox, humour, symbolism, inconsistency and deception within the narrative, all of which militated against a closed reading of his text.» — enumera los cinco procedimientos de sus escritos, y cuenta la inconsistencia y el engaño entre ellos, no como defectos sino como método.

«Gurdjieff'was not isolated from the cultural mix of 1920s and 1930s Paris, in which occult and literary interests were intertwined.» — sitúa su obra dentro del París de entreguerras, contra la lectura que lo hace ajeno a su tiempo.

«However, the events he recounts have been shaped and mythologised, and so should not be taken literally (see autobiographical writings).» — repite la advertencia sobre los escritos autobiográficos: no son registro de hechos.

«Webb (1976: 496-515) traces connections between occult writings and science fiction/fantasy texts between around 1900 and 1950. He points out that, while in fiction the reader knows he is reading fiction, occult texts are presented as reality, so the fine between fact and fiction becomes blurred.» — atribuye a Webb la observación sobre el borramiento de la frontera entre ficción y realidad en los textos ocultistas.

«The zodiac is a ‘moving diagram’ and needs to be understood as being ‘in motion’, as does GurdjiefFs enneagram, which is itself a form of zodiac.» — sostiene que el eneagrama es una forma de zodiaco y que ambos han de leerse en movimiento. Es tesis propia de ella.

«We might equate the two directions of the path through the zodiac to the involutionary and evolutionary directions in Gurdjieff’s Ray of Creation.» — propone la equivalencia con su we might, y así marca que es lectura suya y no del sistema.

«Gurdjieff is employing a similar notion about the reversal of time in the zodiacal structures of his texts.» — extiende esa lectura a la estructura de los textos.

«In September 1947 he told pupils that there was no ‘System’.» — documenta, con fecha, que Ouspensky acabó negando la existencia del sistema que él mismo había expuesto.

«Ouspensky’s In Search of the Miraculous (1987 [1949]) had been approved by Gurdjieff as a true account of his teaching.» — consigna que el propio Gurdjieff dio por buena la exposición de Ouspensky; con lo anterior, las dos cosas quedan juntas.

«During World War II, she was able to remain in contact with Gurdjieff, and after the war emerged as his principal pupil.» — data la posición de de Salzmann como alumna principal a partir de la guerra.

«On Gurdjieff s advice, she moved to the United States in 1925, where she married the architect Frank Lloyd Wright; they had one daughter: Iovanna.» — documenta el enlace entre el círculo de Gurdjieff y Frank Lloyd Wright.

«However, in 1921 Orage went to Ouspensky s lectures and, after GurdjiefF’s London visit in 1922, became a pupil of Gurdjieff.» — data la entrada de Orage, que llega por Ouspensky y no directamente.

«He gave up the literary life in which he was well established to go and live at the Institute in France.» — mide el compromiso de Orage por lo que abandonó.

«In 1923 he was sent by Gurdjieff to New York, and on Gurdjieff s visit to the United States in 1924 was given the care of the New York branch of the Institute.» — data el encargo de Nueva York a Orage; es la sucursal cuya inauguración enmarca el capítulo económico de Meetings.

«Orage s contribution to the Work, as editor and teacher, may have been underestimated because, until now, Gurdjieff s texts have not received as much attention as other aspects ol his teaching, and also because Orage s own transmission of Gurdjieff’s teaching, set out in Daly King’s The Oragean Version, has not been published.» — propone que el peso de Orage está subestimado, y da dos razones documentales.

«Although Bennett met Ouspensky and Gurdjieff in Constantinople in 1921, where, he recounts, he was serving in the British Army, he is placed in this section of pupils because he was not a member of Gurdjieff’s early core group.» — declara el criterio con que ordena a los alumnos, y marca el he recounts sobre el testimonio de Bennett.

«He visited the Institute in 1922 and, although as a result of his work there he experienced cosmic timelessness and unusual flows of energy, he left the Institute and did not meet Gurdjieff again until after World War II.» — consigna la experiencia que Bennett declara y a la vez su alejamiento de más de veinte años.

«After Gurdjieff s death, Bennett agreed to the leadership of Jeanne de Salzmann, but became an independent teacher and had encounters with other spiritual teachers.» — data la ruptura de Bennett con la sucesión oficial.

«After Orage’s death in 1934, Toomer broke off direct contact with Gurdjieff, though he continued the Work in Chicago and later in Pennsylvania.» — documenta la continuidad del trabajo fuera del contacto directo.

«Collin was received into Roman Catholicism in Rome in 1954; he saw himself as an esoteric Christian, and thus his Christianity was not in conflict with the Work.» — registra un caso de compatibilidad declarada entre el Work y una confesión.

«He died in dramatic circumstances, falling from the bell-tower of Lima Cathedral.» — el dato biográfico con que cierra esa entrada.

«It was largely due to the charismatic Heap, whose group of artists had started in 1927, that Gurdjieff became well known among the expatriate American artists of the Left Bank.» — adjudica a Jane Heap la difusión de Gurdjieff entre los artistas americanos de París.

«Nott (Journey: 78) writes that she had a strong masculine side and that she told him she ‘was not really a woman’.» — recoge el testimonio de Nott sobre Heap, con su referencia.

«Nott points out that Gurdjieff never turned away people who were ‘attracted to their own sex’.» — consigna, por testimonio de Nott, la política de admisión de Gurdjieff en este punto.

«The composition of the Rope Group is defined slightly differently by Moore (1991) and Patterson (1999).» — marca que dos biógrafos difieren en quiénes formaban el grupo, y no lo resuelve.

«In June 1936, when Margaret Anderson, Georgette Leblanc and their friend and housekeeper Monique Serrure joined, Gurdjieff called the group as a whole ‘Knachtschmidt and Company’, but did not admit the second trio of pupils as deeply into his teaching as he did the Rope (Moore 1991: 260-5).» — documenta la composición y los grados de admisión dentro del grupo, con fecha y referencia.

«The group came to an end in 1939. In brief, this group of mostly lesbian pupils had close and intense, usually daily, contact with Gurdjieff, often during lunches or dinners held in restaurants or at his apartment.» — data el grupo y describe su composición y su régimen de trato.

«Although Gurdjieff teased and challenged the women, the account of their meetings transmits a sense of the fun and pleasure that they experienced, which is rare in accounts of the teaching.» — señala que este testimonio se aparta del tono de los demás, y lo dice como observación sobre la documentación.

«Gurdjieff named Solano ‘canary’, ‘Kanari’, and it is Solano s diaries that provide most of the information we have about the group.» — consigna a la vez el mote y la fuente documental principal del grupo.

«Gurdjieff called Hulme ‘crocodile’, "Krokodeef, saying that, though he did not want to eat a crocodile, it was a good animal to send on ahead to eat enemies.» — recoge otro de los motes con la explicación que él le daba.

«Gurdjieff gave her the name 'boa constrictor’ for her outer animal, but ‘tapeworm’ for her inner animal.» — el mote desdoblado en animal exterior e interior, que es la forma que toma el diagnóstico en este grupo.

«at the request of Jeanne de Salzmann, Hulme wrote a film treatment of Meetings] it was not used, however.» — documenta un intento temprano de llevar Meetings al cine, descartado.

«Gurdjieff’s successor Jeanne de Salzmann remained the overall head of the Work groups from 1949 until her death in 1990.» — fija las fechas de la sucesión, que es el dato que ordena todo lo posterior.

«In England, these groups were formalised into the Gurdjieff Society in London, led by Henriette Lannes from 1950 until 1980.» — data la institucionalización inglesa y su dirección.

«It became the New York Gurdjieff Foundation, and was led by Lord Pentland from 1953 to 1984.» — data la rama neoyorquina y su dirección.

«There are Work groups that have been formed outside the umbrella of the Foundations by people who have attended one of the Foundations for a while and then left, but have nonetheless retained their Work interest and practice.» — describe la primera vía de dispersión: escisión desde dentro.

«There are also Work groups led by people who have never been members of a Foundation, but who have discovered Gurdjieff through reading.» — la segunda vía: transmisión por lectura sin cadena personal, que es lo contrario de lo que el sistema exige.

«The Fellowship of Friends (FOF) was founded by Robert Earl Burton in 1970.» — data una de las derivaciones que el libro documenta.

«They list thirty major cities worldwide where they have teaching centres, known as the Gurdjieff—Ouspensky Fourth Way Schools.» — consigna la extensión que ese grupo se atribuye y el nombre bajo el que enseña.

«Patterson also mentions the physical brutalising of pupils by Burton’s own teacher Alexander Francis Horn.» — recoge, por Patterson, una acusación de violencia dentro de una de esas derivaciones.

«Ichazo said the idea of these people coming together to share knowledge was originated somehow by Gurdjieff’.» — recoge lo que Ichazo declaraba sobre el origen de su propio grupo, con su somehow.

«He had an intuitive understanding of the enneagon or enneagram, which he ‘found before reading Gurdjieff’» — consigna la reclamación de un hallazgo independiente del eneagrama, que es hoy la vía por la que la figura circula fuera del Work.

«Rawlinson (1997: 220) notes that Cox uses a method akin to E.J. Gold, where ‘the truth is wrapped up in such a way that it is the process of unwrapping it which actually reveals what it is’.» — recoge la descripción del método de los continuadores como envoltura deliberada.

«E.J. Gold, known as ‘EJ’, has assumed the roles of ‘Sufi’ and ‘Fourth Way’ teacher via publications and teaching methodology that are directly and indirectly indebted to Gurdjieff’s own publications and teaching methods.» — documenta una asunción de roles y su deuda con los métodos de Gurdjieff.

«and, like Gurdjieff, he sets himself up to be seen as a charlatan guru whose masks are easily seen through.» — señala que la pose de charlatán es método heredado y no defecto del imitador.

«In his Secret Talks with Mr G (1978), ‘Mr G’ is Gold rather than Gurdjieff, in spite of a photograph in which Gold impersonates Gurdjieff (see Rawlinson 1997: 271—3).» — documenta un caso de suplantación editorial, con la referencia que lo sostiene.

«Idries Shah (1924-96) Shah was born in Simla of an Indian father and Scottish mother.» — abre la entrada de Idries Shah con sus fechas y su origen.

«In 1962 he convinced J.G. Bennett that he had been sent by Gurdjieff’s secret Sufi Centre to complete Gurdjieff’s teaching in the West.» — documenta la reclamación de mandato desde el centro secreto y a quién convenció; conviene leerlo junto a la hermandad Sarmoung que Meetings deja sin localizar.

«Gary B. Chicoine (1942-) In 1977, three years after the death ofJ.G. Bennett, Chicoine wrote to Bennett’s pupils at Sherborne claiming to be a Sufi teacher named Risshi Dada Narayan.» — documenta otra reclamación del mismo tipo, con fechas.

«In 1986 a number of pamphlets proclaimed him an avatar, explaining that, for this purpose, he had to appear as a charlatan.» — consigna el argumento con que la apariencia de charlatán se vuelve prueba de autenticidad.

«However, a month later he abandoned his role as avatar and disbanded the Foundation.» — el desenlace, a un mes de distancia.

«There are now probably more people involved in GurdjiefPs teaching outside the Foundations than within, and it seems likely that the teaching will continue to be mixed with others.» — su balance final sobre la difusión, con dos atenuantes: probably y it seems likely.

«The right of Sophia Wellbeloved to be identified as the Author of this Work has been asserted by her...» — de la página de créditos: la fórmula legal de autoría, que es aquí el testimonio de atribución más firme.

Crítica de fuentes (criterios de inclusión y descarte) — Es el instrumento con que comprobar si un término pertenece al sistema o se le adjudica desde fuera.

Imaginación (phantasia) — Los Movimientos producen la música por la precisión del gesto exterior e interior, no como acompañamiento.

Secreto (lo que se jura no fijar por escrito) — Registra que la obra mayor sigue siendo agónicamente difícil de leer, y trata esa dificultad como rasgo.