G.I.Gurdjieff

Only the idea of cosmoses can provide a firm basis for the laws of relativity, on which real science and philosophy should be based. Indeed, it is possible to say that science and philosophy, in the true meaning of these terms, begin with the idea of cosmoses.

Absolutely everything relating to man can be divided according to these seven categories. We can thus speak of the art of man number one, which is imitative, copying, or crudely primitive and sensuous. There is
art number two, which is cloying and sentimental, and art number three, which is more cerebral. And there must be art number four, number five, and so on. In the same way there exists the religion of man number one, man number two and man number three. All known religions and denominations in the world belong to one of these three categories, which are the only ones we know.

A monk spends years, even decades, on inner struggle, but all his work is concentrated on the second room, that is, on feelings.

The fakir strives to develop power over the body, physical will, by means of tormenting or even torturing the body. The whole of this way consists of various nearly insuperable physical
challenges.

yogi hopes to reach the fourth room by developing his mind, but his body and emotions remain undeveloped and, like those who follow the ways of the fakir and the monk, he is unable to make use of what he has attained. He knows everything but can do nothing.

Fourth Way affects simultaneously every side of man’s being. It is work on the three rooms at once.

The Fourth Way differs from the other ways in that the principal demand required of the follower is for understanding. One must do nothing that one does not understand, except perhaps as an experiment under the supervision and direction of one’s leader. The more a person understands what he is doing, the greater will be the results of his efforts.

ideals for the common good and universal equality not only could never be realized, but would even cause disaster if they were. Everything in nature has its purpose, including conditions of social inequality and human suffering. Eliminating all inequality would destroy the possibility of evolution. Abolishing suffering would do away with a whole series of perceptions for which man exists, and prevent the “shock” that alone can change the situation.

most ideals for the common good and universal equality not only could never be realized, but would even cause disaster if they were. Everything in nature has its purpose, including conditions of social inequality and human suffering. Eliminating all inequality would destroy the possibility of evolution. Abolishing suffering would do away with a whole series of perceptions for which man exists, and prevent the “shock” that alone can change the situation.

The process of humanity’s evolution is completely analogous to the process of evolution for individual man. And it begins in the same way—a certain group of elements gradually becomes conscious. This group attracts some elements to itself, subordinates others, and gradually causes the whole organism to serve its aims rather than merely eat, drink and sleep. This is evolution, the only kind that is possible. In humanity as a whole, as in the individual person, everything begins with the formation of a conscious nucleus. All the mechanical forces of life work to prevent this, just as our own mechanical habits and weaknesses work to prevent us from consciously remembering ourselves.