Over one hundred years ago in Russia, G. I. Gurdjieff introduced a spiritual teaching of conscious evolution—a way of gnosis or “knowledge of being” passed on from remote antiquity. Gurdjieff’s early talks in Europe were published in the form of chronological fragments preserved by his close followers P. D. Ouspensky and Jeanne de Salzmann. Now these teachings are presented as a comprehensive whole, covering a variety of subjects including states of consciousness, methods of self-study, spiritual work in groups, laws of the cosmos, and the universal symbol known as the Enneagram. Gurdjieff respected traditional religious practices, which he regarded as falling into three general categories or “ways”: the Way of the Fakir, related to mastery of the physical body; the Way of the Monk, based on faith and feeling; and the Way of the Yogi, which focuses on development of the mind. He presented his teaching as a “Fourth Way” that integrates these three aspects into a single path of self-knowledge. The principles are laid out as a way of knowing and experiencing an awakened level of being that must be verified for oneself.

An important book on liberating ourselves from the state of “waking sleep” in which we live our lives, as taught by one of the most influential spiritual teachers of the 20th century As the closest pupil of the charismatic spiritual master G. I. Gurdjieff (1866–1949), Jeanne de Salzmann was charged with carrying on his teachings of spiritual transformation. Known as the Fourth Way or “The Work,” Gurdjieff’s system was based on teachings of the East that he adapted for modern life in the West. Now, some twenty years after de Salzmann's death, the notebooks that she filled with her insights over a forty-year period (and intended to publish) have been translated and edited by a small group of her family and followers. The result is this long-awaited guide to Gurdjieff's teaching, describing the routes to be traveled and the landmarks encountered along the way. Organized according to themes, the chapters touch on all the important concepts and practices of the Work, including: • Awakening from the sleep of identification with the ordinary level of being • Self-observation and self-remembering • Conscious effort and voluntary suffering • Understanding symbolic concepts like the Enneagram • The Gurdjieff Movements, bodily exercises that provide training in Presence and the awareness of subtle energies • The necessity of a "school," meaning the collective practice of the teaching in a group Madame de Salzmann brings to the Work her own strong, direct language and personal journey in learning to live that knowledge of a higher level of being, which, she insists, “you have to see for yourself” on a level beyond theory and concept. De Salzmann consistently refused to discuss the teaching in terms of ideas, for this Fourth Way is to be experienced, not simply thought or believed.

This book recounts P. D. Ouspensky's first meeting and subsequent association with George Gurdjieff. It is widely regarded as perhaps the most comprehensive account of Gurdjieff's system of thought available. Many followers regard it as a "fundamental textbook" of Gurdjieff's teachings and it is often used as a means of introducing new students to Gurdjieff's system of self-development.

When Maurice Nicholl was studying in Zurich, he met Jung, and Ouspensky. He went on to study with Gurdjieff, and from 1931 to his death in 1953, he began at Ouspensky's request, a programme of work devoted to passing on the ideas he had received. Reissued in hard cover, these five unedited commentaries are taken from the weekly lectures and talks Nicoll gave to his students in England and which were recorded verbatim; the sixth volume is an index produced by the Gurdjieff society Washington DC. These differ from Nicholl's more polished works - they are more concerned with directly applying certain deep ideas to daily life.

The central illusion is that we "know self." People think that they possess capacities which in reality they do not. Primary illusions concern the faculties of consciousness, the unity of I, the possession of will (the capacity to do) and the existence of the soul. The fourth way psychology begins with a study of humans as they are under the conditions of mechanical life and describes the psychology of man's possible evolution. Humans can awaken, experience higher states of consciousness, achieve a unity of "I" and will, and attain the soul. If we understand our illusions, then there is a chance of escape, of awakening and evolution. According to Beelzebub, the central character in G.'s Tales, the three-brained beings on planet Earth are microcosmoses or "similitudes of the Whole." As such, they have the possibility of not only serving local cosmic purposes, feeding the earth and moon as part of organic life on earth, but of experiencing sacred being-impulses, attaining levels of objective reason and individuality and even of "blending again with the infinite." (1950) A human being can potentially coat higher being-bodies for the life of the soul, instinctually sense cosmic truths and phenomena, and maintain existence within the subtle realms of being after death-achieving different levels of immortality. Unfortunately, humankind came to exist only in waking sleep states of automated consciousness, perceiving reality topsy-turvy, conditioned by pleasure and self love, and wasteful of their sacred sexual substances. Human beings no longer realize their deeper cosmic purposes and possibilities, or attain real "I." Psychological Illusions explores the psychology, metaphysics and cosmology of the fourth way teaching. This includes material on the Ray of Creation, the fundamental cosmic laws, the alchemical crystallization of higher being-bodies and the miraculous possibilities existing for the evolution of the individual human being.

Detailed, practical application of the Fourth Way system of psychological self-awareness and the process of living from higher levels of consciousness. The Teaching is a specific methodology for the perennial wisdom from Christianity and other religions on the "purification of the heart". Based in part on actual teaching transcripts, this book offers a rare opportunity for readers to apply.

Over one hundred years ago in Russia, G. I. Gurdjieff introduced a spiritual teaching of conscious evolution—a way of gnosis or “knowledge of being” passed on from remote antiquity. Gurdjieff’s early talks in Europe were published in the form of chronological fragments preserved by his close followers P. D. Ouspensky and Jeanne de Salzmann. Now these teachings are presented as a comprehensive whole, covering a variety of subjects including states of consciousness, methods of self-study, spiritual work in groups, laws of the cosmos, and the universal symbol known as the Enneagram. Gurdjieff respected traditional religious practices, which he regarded as falling into three general categories or “ways”: the Way of the Fakir, related to mastery of the physical body; the Way of the Monk, based on faith and feeling; and the Way of the Yogi, which focuses on development of the mind. He presented his teaching as a “Fourth Way” that integrates these three aspects into a single path of self-knowledge. The principles are laid out as a way of knowing and experiencing an awakened level of being that must be verified for oneself.

The Ultimate Medicine is not for those who like their spirituality watered down, but for serious students searching for awareness. Sri Nisargadatta Maharaj (1897-1981) lived and taught in a small apartment in the slums of Bombay. A realized master of the Tantric Nath lineage, he supported himself and his family by selling cheap goods in a small booth on the streets outside his tenement for many years. His life exemplified the concept of absolute nonduality of being. In this volume, Maharaj shares the highest truth of nonduality in his own unique way. His teaching style is abrupt, provocative, and immensely profound, cutting to the core and wasting little effort on inessentials. His terse but potent sayings are known for their ability to trigger shifts in consciousness, just by hearing or reading them."The point is that man freed from his fetters is morality personified. Such a man therefore does not need any moralistic injunctions in order to live righteously. Free a man from his bondage and thereafter everything else will take care of itself. On the other hand, man in his unredeemed state cannot possibly live morally, no matter what moral teaching he is given. It is an intrinsic impossibility, for his very foundation is immorality. That is, he lives a lie, a basic contradiction: functioning in all his relationships as the separate entity he believes himself to be, whereas in reality no such separation exists. His every action therefore does violence to other 'selves' and other 'creatures,' which are only manifestations of the unitary consciousness. So Society had to invent some restraints in order to protect itself from its own worst excesses and thereby maintain some kind of status quo. The resulting arbitrary rules, which vary with place and time and therefore are purely relative, it calls 'morality,' and by upholding this man-invented 'idea' as the highest good–oftentimes sanctioned by religious 'revelation' and scriptures–society has provided man with one more excuse to disregard the quest for liberation or relegate it to a fairly low priority in his scheme of things."

I SHALL speak about the study of psychology, but I must warn you that the psychology about which I speak is very different from anything you may know under this name. To begin with I must say that practically never in history has psychology stood at so low a level as at the present time. It has lost all touch with its origin and its meaning so that now it is even difficult to define the term psychology: that is, to say what psychology is and what it studies. And this is so in spite of the fact that never in history have there been so many psychological theories and so many psychological writings. Psychology is sometimes called a new science. This is quite wrong. Psychology is, perhaps, the oldest science, and, unfortunately, in its most essential features a forgotten science. In order to understand how psychology can be denned it is necessary to realise that psychology except in modern times has never existed under its own name. For one reason or another psychology always was suspected of wrong or subversive tendencies either religious or political or moral and had to use different disguises. For thousands of years psychology existed under the name of philosophy. In India all forms of Yoga, which are essentially psychology, are described as one of the six systems of philosophy. Sufi teachings. which again are chiefly psychological, are regarded as partly religious and partly metaphysical. In Europe, even quite recently in the last decades of the nineteenth century, many works on psychology were referred to as philosophy. And in spite of the fact that almost all sub-divisions of philosophy such as logic, the theory of cognition, ethics, aesthetics, referred to the work of the human mind or senses, psychology was regarded as inferior to philosophy and as relating only to the lower or more trivial sides of human nature. Parallel with its existence under the name of philosophy, psychology existed even longer connected with one or another religion. It does not mean that religion and psychology ever were one and the same thing, or that the fact of the connection between religion and psychology was recognised. But there is no doubt that almost every known religion—certainly I do not mean modern sham religions—developed one or another kind of psychological teaching connected often with a certain practice, so that the study of religion very often included in itself the study of psychology. There are many excellent works on psychology in quite orthodox religious literature of different countries and epochs. For instance, in early Christianity there was a collection of books of different authors under the general name of Philokalia, used in our time in the Eastern Church, especially for the instruction of monks. During the time when psychology was connected with philosophy and religion it also existed in the form of Art. Poetry, Drama, Sculpture, Dancing, even Architecture, were means for transmitting psychological knowledge. For instance, the Gothic Cathedrals were in their chief meaning works on psychology. In the ancient times before philosophy, religion and art had taken their separate forms as we now know them, psychology had existed in the form of Mysteries, such as those of Egypt and of ancient Greece. Later, after the disappearance of the Mysteries, psychology existed in the form of Symbolical Teachings which were sometimes connected with the religion of the period and sometimes not connected, such as Astrology, Alchemy, Magic, and the more modern: Masonry, Occultism and Theosophy. And here it is necessary to note that all psychological systems and doctrines, those that exist or existed openly and those that were hidden or disguised, can be divided into two chief categories. First: systems which study man as they find him, or such as they suppose or imagine him to be. Modern ‘scientific’ psychology or what is known under that name belongs to this category. Second: systems which study man not from the point of view of what he is, or what he seems to be, but from the point of view of what he may become; that is, from the point of view of his possible evolution.