Gurdjieff's teaching: for

scholars and practitioners

G. I. Gurdjieff's teaching, research, books, conferences
GURDJIEFF & STALIN / STALIN & GURDJIEFF?

Here JR Colombo reviews an astonishing Russian television program

which spins many tales about Gurdjieff, with links to Stalin who
features strongly, see photo, and others, some may give a lead to
future research, others valuable for collectors of growing myths
about Gurdjieff …

In the past there were times when I wished that I could speak the Russian
language, and among them were the two state-sponsored trips that I
took there. Yet guides and interpreters were plentiful and knowledgeable,
so there was really no need to speak the language. Besides, many things
may be known without the use of words. For instance, it has been said
that each country in the world possesses two identities, its official
identity and its secret identity. England is “John Bull,” but it is also King
Arthur. France is “Marianne,” but it is also “the Spirit of Enlightenment
and of Civilized Values.” Russia’s official identity has much to do with
“the Russian Bear,”
Alexander Nevsky, the Last Tsar, and perhaps Lermontov’s “living
relic,” but its secret identity is, I believe, not a single personification or
one person but two cities. Simply put, scratch a Russian and you will find
someone who longs for the former glory of St. Petersburg and yearns for
Moscow to be recognized as “the Third Rome.” Russians still feel that the
capital of their country is the inheritor of a spiritual message to share
with the rest of the world, in the same way that French citizens still feel
that their country has a “civilizing” mission, the rayonnement of French
culture.

One does not have to speak or read the Russian language to appreciate
such yearnings. These concepts animate Russian theosophical texts and
its imaginative literature. Remember that Soloviev, Berdyaev, and
Blavatsky were Russians, and so was Ouspensky. Hence Moscow and St.
Petersburg may be remembered as the “pressure-cookers” of occult and
artistic thought at the turn of the 20th century, except that these capital
cities are better regarded as “autoclaves” rather than pressure-cookers,
so intense and concentrated have been the pressures that they have
brought to bear on their citizenry.

An artist who fits this pattern (even to the extent that he lived most of his
life abroad) was the artist and explorer Nicholas Roerich. Three museums
(in New York City, Kerala, and Moscow) are dedicated to displaying his
inspirational, semi-abstract paintings. On trips to New York, I visited that
Slav-style museum on a number of occasions, as well as the one in
Moscow following its inauguration by President Mikhail Gorbachev at the
time that he was awarded the 1990 Nobel Peace Prize. For some reason
or other, those Russian scholars and writers whom I respect regard
Roerich as “a reactionary”; I find him and his work to be progressive and
prospective (when not a little portentous).

You might ask how Gurdjieff fits into all of this. Students of the
Caucasian Greek are familiar with his Russian connections, so well
described by Ouspensky and then by the two Jameses (Webb and Moore),
so I am not going to connect the dots, a task I will leave to cultural
historians who speak the language. Instead, I will add to the fund of
general knowledge by offering a lopsided review of an hour-long
documentary television program produced and telecast by the Russian
state network earlier this year. If I am short on details (the names of
producer and director, the date of the broadcast, etc.) it is because I am
on the receiving end of two artifacts: a DVD of “Gurdjieff,” the telecast of
the Russian-language program, with its credits in Cyrillic script; a dozen-
page transcript and translation of the statements that were made by
interviewees during the course of the forty-seven-minute documentary.
The script was prepared by students of the Work in Toronto, a number of
whom years ago had a hand in typesetting and publishing the Russian-
text version of Beelzebub’s Tales. Given these limitations, I will be
sympathetic should the reader of this review decide to read no further.
But if the reader persists, here is what emerges: a jot of rumour and a
tittle of speculation. As for facts, these are few and far between.

The style of the documentary is the “production house style” that will be
familiar to television watchers in Britain and North America. (If I read the
Cyrillic correctly, the production house is “RTR Planeta.”
The rest of the credits were scrolled too fast to be transcribed.)
Everything is slickly packaged, as if by a group of smart producers who
had streamlined their bits and pieces of research. Yet a happy feature of
their work is the fact that the interviewees are permitted to express their
views at some length, without being subjected to needless interruptions.
Striking images flash by: the cosmos appears, then the enneagram, then
behind it the full face of the Moon, then behind it the moon-face
photograph of Gurdjieff. At relevant points, there are still photographs
and sequences from “home movies” (some in faded colour, perhaps
colorized) of Gurdjieff, Madame de Saltzmann, disciples, workers at the
Priory, sequences of movements, whirling dervishes, etc. The stills and
clips show a heavy, well-dressed, moustachioed, elder sage, usually
smoking. Some of these clips are new to me, others not. There is also
news footage of wars and revolutions, as well as a number of dramatic
enactments of the casting of death-masks. The musical score sets the
mood of menace and occasionally echoes the piano music of the
movements. In terms of mainstream television, these effects are well
handled and fit the overall tone of the production: moody and
mysterious; at times, ominous, with a sense of close-to-cosmic
foreboding. The producers court the notion that the theory and practice
of the Work are the kith and kin of totalitarianism, rather than its
antithesis.

The subject of the documentary is inevitably the Russian connection of

George Gurdjieff: mostly the man, but mainly the myth. There is an off-
camera narrator and there are eight, on-camera “talking heads.”
The narrator is given to making statements like this one: “He has been
compared to Count Cagliostro and to Grigori Rasputin, and even with
Madame Blavatsky herself.” (Each name is illustrated with a familiar
portrait.) Well …. All the “talking heads” are those of men (no women are
among them) and their ages range from (I would say) mid-forties to early
eighties. Not one of them is identified as a disciple, but all of them
appear well informed about the man and the message.

Alexander Pyatigorsky, philosopher; almost-bald, energetic man with a

fund of knowledge, quite intense and expressive, the wearer of a blue
sweater.

Vladimir Mikushevich, writer; a white-bearded man, bright red cheeks,

wearing a bright red sweater, sitting in the midst of a personal library of
books.

Medik Sarkisyan, historian; the wearer of a white shirt, a sensitive-

looking man, a professional scholar.

Arshak Manukyan, director, Merkurov Museum, Gumri; thoughtful man

casually dressed, at the museum of which he seems to be curator.

Arkady Rovner, specialist in gnosticism; scholarly, careful; white hair,

red sweater.

Joel Bastenaire, cultural attaché, French Embassy, Moscow; a diplomat,

fully suited, bland necktie, careful with his words.

Sergei Moskalev, researcher; doleful, stolid, dressed all in black.

Andrei Suhomlinov, police colonel; heavy-set, rather porcine, direct in

manner.

Collectively they establish the following timeline and storyline: Gurdjieff

is a perplexing figure of a man who may or may not have possessed
paranormal powers. He appeared out of the Caucasus, may have
personally known the young Joseph Stalin, travelled in the East, taught
what he had learned to pupils in Moscow and St. Petersburg, left Russia
during the war, may have engaged in espionage with Beria, turned up in
Constantinople, opened an institute in Fontainebleau, and died in Paris.
He and his teaching seem to have unexpected connections with Stalin and
Adolf Hitler and their totalitarian regimes. The truth will never, ever be
known.

Each interviewee offers a fact or a fiction, an opinion or an option.

Here, for each contributor, is a collation of such remarks, probably
duplicating the order in which each was questioned by the unseen
interrogator.

Pyatigorsky: “He was a man from another plane of consciousness.” He

had “spiritual intutition.” “The only other person I would put on this level
is Krishnamurti. Perhaps no one else.” All his life “he mixed with God
knows who,” that is, people of all classes, races, religions, politics, etc.
References to “Sarmoung” are references to “a place of sacred knowledge
and we can call it a symbolic reality.” What did Gurdjieff use or take? What
did he originate? “He took something from Buddhism, something from
Gnostic Christianity, but most of all he took from the personal philosophy
of Georgi Ivanovitch. Ninety percent is from Gurdjieff himself.”
Pyatigorsky goes on to say that during his stay in Germany, Gurdjieff had
students, and “among them were future members of the SS. Gurdjieff
generally did not discriminate among men.” One of his students it seems
was Karl-Heinrich von Stulpnagel, in later years a German general.

Mikushevich: “We are saying Gurdjieff, but we have Stalin in mind – or
vice-versa.” “Gurdjieff was able to influence politicians because he was
outside politics.” Gurdjieff and Stalin and even Hitler have features in
common. “Stalin began his career as a poet, and Hitler as a painter. They
took from Gurdjieff a method that appeared to be irresistible and
flawless: the way to build a New Man.” The name “Sarmoung” comes from
ancient Iranian and refers to “the king of the birds worshiped in ancient
Iran as a superior being.” The original word was “simurg” and it means
either “one bird” or “thirty birds” associated with the mountain of Kaf,
“where he acquired secret knowledge in one of the dervish retreats – a
monastery hidden in the mountains.” Telepathy, hypnosis, and
clairvoyance are some of the “mighty powers of this world.” Mikushevich
refers to the early life of Stalin who studied at the same seminary as
Gurdjieff. “He was expelled for participation in some kind of esoteric
secret, maybe a kind of sect of Yezidis. The idea was the same as
Gurdjieff’s. Stalin came to his main aim in life under the influence of
Gurdjieff. The main idea was that in the world everything is
predetermined and evil is overcome by evil.” Mikushevich equates the
Institute for the Harmonious Development of Man with “the features of
the Sarmoung brotherhood” and refers to Gurdjieff in terms of “the
staretz tradition” in Orthodox Christianity. At the Priory, Gurdjieff
recreated the traditions he knew: “Gurdjieff forces people to spy on other
people and to tell on each other. Essentially he creates the birth-place,
the model, of the totalitarian state which flourished in the Twentieth
Century.” He added, “The main doctrine of Stalin emerged either under
the influence of or in interaction with Gurdjieff. This is the famous idea of
‘multiple personalities’ and ‘man is a machine.’”
Mikushevich says, with respect to Gurdjieff’s views on the role of the
Moon in human affairs, “There are rumours that Hitler was acquainted
with this doctrine of Gurdjieff. Essentially this idea of a man as a machine
is the foundation of any totalitarian regime. Gurdjieff is the inspiration of
totalitarianism. He is a guru of totalitarianism, despite the fact that he
himself was not interested in politics.”
Mikushevich talks about Karl Haushofer and his geopolitical views
because “he was acquainted with the experiences of Gurdjieff in Tibet.
They tried to discover the ‘true Aryan race’ in Tibet, and in the
faces of Tibetans to find features of Nordic people.” Mikushevich refers to
Haushofer, who was a member of the Thule Society, as “a student of
Gurdjieff.”

Sarkisyan: The young Gurdjieff had experiences that led him “to believe
that there are somewhere guardians of secret forbidden knowledge that
can give unbelievable power over a man and humanity.”
He relates the story that in “the ancient Armenian capital, Ani, Gurdjieff
found an ancient manuscript in which there was mention of a mysterious
brotherhood of Sarmoung residing far to the East.”
Sarkisyan tells a peculiar story about “a train with money … it entered a
tunnel but did not come out – it is said that Gurdjieff caused to appear
some kind of mirage.” He then refers to Gurdjieff’s cousin, the
sculptor Sergei Merkurov, whose specialty was the preparation of death-
masks. Sarkisyan says that what Gurdjieff offered was “harmonic
philosophical thinking” and “the understanding of life.” “Why are we here.
Who are we? This is a cosmic understanding of the world.” Sarkisyan goes
on to discuss the relationship between Gurdjieff and Stalin. “In Tbilisi,
they studied in the same seminary, and lived in the same house that
belonged to an uncle of Gurdjieff. Later on, Stalin quit the seminary and
skipped out without paying the rent. The relationship between them is a
fact.”

Manukyan: Merkurov was academically trained, was received in Russian

Orthodox circles, was commissioned by wealthy Russians, including the
Communist Party, and was able to move with ease in Masonry. Among the
Masons was Prince Bebutov, founder of the Astreya Lodge, whose house
on Rozhdestvenskyy Boulevard, replete with symbols hidden in its
ornamented façade, was familiar to Gurdjieff. Merkurov equates
members of Bebutov’s circle with the “Seekers of Truth.” “Bebutov
practised magic and spiritualistic séances. Politics and mysticism were
to him two branches of the same tree. Maybe because of this, the
returning traveller from Asia, Gurdjieff, evoked his sympathy. He made
another trip to the East with Bebutov. This time to Istanbul.” There, about
1908, he apparently met with Turkish Masons who had overthrown the
Turkish Sultan. “Among the European guests of the Turkish
revolutionaries was a German, Rudolf von Sebottendorf.” He was a dervish
and Gurdjieff studied with him. Ten years later, in Germany, Sebottendorf
created the Thule Society, about which much is written, especially its
influence on future founders of the Nazi Party. One of its symbols was the
swastika. “Maybe this is where the legend originates that Georgi Ivanovich
showed the Nazi founders this very important symbol of the future
tyranny. However, the origin of this symbol has more to do with Helena
Blavatsky – she put the swastika on the emblem of the Theosophical
Society which she founded. Later on it was copied on the standards of the
Nazis.” [It is apparent that Manukyan has never heard about the Canadian
connection with the Nazi symbol: It came from the mining community of
Swastika, Ontario, now part of Kirkland Lake, and was conveyed to Hitler
personally by the Unity Mitford – email the reviewer for further
particulars.] Manukyan, an authority on death-masks, describes the story
of Merkurov’s mask of Lenin and also his proposal for a 150-metre-
high statue of Lenin. He adds, “Soon thereafter, some of Gurdjieff’s
colleagues from the United Work Friendship founded another secret
society, United Work Brotherhood. Its members included highly placed
agents of OGPU/NKVD and in particular the omnipotent and omniscient
head of this organization, Gleb Bokiy, member of the Central Committee
and employee of the Ministry of Foreign Relations. Perhaps they wanted
the guru to return to the USSR. When Gregori Ivanovich was on a lecture
tour around the United States, he was offered the chance to visit the
Soviet Union and to start working on studies of longevity in the All-Union
Institute of Experimental Medicine. At the last moment Gurdjieff changed
his mind. The visit was cancelled. The correspondence with his cousin
suddenly ended.” It seems there is some evidence for this assertion and it
is to be found in documents about the United Work Brotherhood in the
archives of the Central Committee in which Alexander Barchenko,
“professor of experimental medicine, parapsychologist,” wrote: “Gurdjieff,
like myself, studied ancient science.” Apparently Barchenko tried to
arrange an expedition with the help of the OGPU to “the secret country of
Shambhala. He counted on discovering there ancient knowledge on
telepathy and parapsychology. The expedition never took place. [Much
scholarship has been expended on the German expeditions that really did
take place.] All the members of United Work Brotherhood were executed.”
Manukyan waxes eloquent about the role in man’s life played by the
present Moon – there being three previous lunar bodies – according
to the theories of Hanns Hörbiger, accepted or at least countenanced to
some extent by the SS and the Nazi Party.

Rovner: This interviewee is knowledgeable about the enneagram. “This is

a totally new figure, a symbol revealed or brought from an unknown
source by Gurdjieff.” Rovner is also knowledgeable about Karl-Heinrich
von Stulpnagel, future German general, who is said to be a student of
Gurdjieff in Germany. Later, apparently, he headed the German
occupation of Paris, and still later he took part in Staufenberg’s
attempted assassination of Hitler. In a remarkable incident, if it took
place, Rovner describes Gurdjieff, “a short fat bald man,”
standing outside the SS building “on Felishate” in Paris. Rovner and
Pyatigorsky jointly set the scene and tell the tale:

Gurdjieff kicks Stulpnagel, who is emerging from the SS building with his
phalanx of bodyguards, and yells, “Remember! Remember!”

Stulpnagel cries in a wild voice: “Teacher! Teacher!”

They hug and kiss. “Teacher! How wonderful! I am delighted! We will talk,
day and night!”

Pyatigorsky refers to this as “a well-known yogic technique: immediate

self-remembrance.” Pyatigorsky concludes, “Gurdjieff considered this the
basis of his system.” [Reassuringly, the Russian word heard for
“remember” is “recollection,” an interesting instance of universal
expression!]

Rovner is bothered by Gurdjieff’s automobile accident of 1948, but

Pyatigorsky is not for the reason that Gurdjieff was known to the French
police as a “speeder,” and concluded, “I am an ordinary man. He was
absolutely extraordinary.”

Bastenaire: Dervish schools are mentioned. “These are people who have
always lived isolated from the historical process. This is how they
preserved methods that have ancient historical roots, by my estimation
five or six thousand years old. They are peaceful people, people who
dance, people who perform heroic deeds. A heroic deed is something that
can be accomplished by a person who goes ‘beyond himself.’”
Bastenaire concludes, “The Gurdjieff teaching can be useful in the
contemporary world because Gurdjieff could be a mediator between
Islamic and Christian worlds, which at present cannot understand each
other. Gurdjieff is a bridge.”

Moskalev: In formulating his system, Gurdjieff took some components

from mysticism (including notions about the nature of the divine, about
harmony, about psychology, about the physical body) but he focused his
attention on psychology. “How are you able to be with yourself, and be
with others? This was very much needed. So he started his work here.”
Moskalev is surprisingly specific: “He developed certain instruments with
which a man can deal with his own psychology. Simple things like not
expressing negative emotions so that they do not take root, observing
one’s own internal state, self-remembering was what it was called.
These instruments turned out to be very effective.”

Suhomlinov: The police officer discusses the political and military

situations in Baku in early 1918. “It is quite a complicated question who
seized power.” It seems that Stalin was preoccupied with the situation in
Azerbaijan and the Caucasus generally, and so was intelligence agent
Laventri Beria.

So much for the “talking heads.” The voice of the faceless narrator
supplies the continuity and adds a few inflections of his own. Here,
accumulatively, is what the narrator has to say, presumably courtesy of
the unidentified scriptwriter:

“People have maintained that Gurdjieff held a secret power over the
leaders of political dictatorships. Some have said that he helped Hitler in
selecting the swastika as a symbol for the Nazi Party. Gurdjieff left behind
a trial of unexpected tales connected to Stalin and Beria.” [This is
statement, conjecture, and speculation for which there exists no evidence
that would satisfy a jury.] “Georgi Ivanovich Gurdjieff was not an ordinary
person.” One instance of this is the fact, as stated, that his cousin Sergei
Merkurov was led to create Gurdjieff’s death-mask despite the fact
that “Merkurov had no idea that at this time Gurdjieff had been in an
accident that nearly cost him his life.” The narrator describes the
subject’s ancestry but states that “Gurdjieff did not mention that his
family’s roots dated back to the Byzantine Emperor Palaeologus
(Manuel II Palaeologus).” He refers to formative influences with a
“garnak,” as an “evil spirit” is known in Azerbaijan. He went on his search
for knowledge and when he returned “he wanted to become head of some
movement which he regarded as originating in Afghanistan …. In this
period of his life, Gurdjieff hinted that he was a student of dervishes,
Muslim mystics who have developed tremendous will and power of body
and spirit.” Gurdjieff was a remarkable teacher, but a few points are made
that sound silly: “Impressions of meeting Gurdjieff were so powerful that
many students, even just after a few lessons, considered themselves to
be in continuous telepathic contact with the teacher. This was a hypnosis
of tremendous force and tremendous personal power.” [Perhaps the root
of this generalization is Ouspensky’s experience recorded in In
Search.] An attempt is made to focus on a passage in Laventi Beria’s
history of the Bolsheviks in the Trans-Caucasus concerning Stalin’s
false passport made out in the name of “Prince Gaioz Nizharadze,” a
name mentioned in Meetings with Remarkable Men. “Gurdjieff and Stalin
began together in the Tiflis seminary. Both would-be priests were
enamoured with one aim: revolution.” According to the narrator,
“Gurdjieff in dervish clothes escorted Stalin in crossing through Armenian
villages from Azerbaijan into Georgia. There was an operation under way
that required the participation of Stalin and Gurdjieff. The dervish and the
future leader tried to thwart these plans. Among the people ensuring the
success of the mission was an agent of counter-intelligence … Lavrenti
Beria.” Much is made of the Azerbaijan party Musavat, subsequently
deemed counter-revolutionary, and Gurdjieff’s damaging knowledge
of Beria’s involvement with it. The narrator states that Gurdjieff
formed the United World Friendship Party in the Caucasus and then left
for Constantinople and ultimately for France. “His followers included not
just Russian emigrés but numerous Englishmen who sought in his
occult teaching their own spiritual way in a world shattered by the war
and social upheavals.”

Apparently Gurdjieff continued to correspond with Merkurov, despite his

favoured status as a Soviet sculptor, until 1935. “Gurdjieff persistently
refused to name those who together with him founded the Society of
Seekers of Truth. However, one of his associates is known. He is Karl
Haushofer. He is the founder of Geopolitics and one of the prominent
ideologues of the Third Reich. There were articles in the press about his
trips with Gurdjieff to Tibet in 1903-08.” Gurdjieff was as mysterious in
Paris as he was everywhere else. The narrator says, “The liberation of
Paris and the end of the war did not bring peace to Gurdjieff. Students
who surrounded him still noticed strange things in his manners and
behaviour. He still hid something and did not tell the whole truth. It is a
general opinion that he did not disclose everything to his students.”
There were reasons for this.
“Unfortunately he inherited a very troublesome and gigantic household.
The work of Gurdjieff was not a secret to Stalin. Intelligence agents
informed Stalin of the publication of the book All and Everything.” What
follows is the most remarkable incident described during the course of
the documentary:

“One of the personages in that book was the allegorical

‘Lentrohamsanin,’ the chief cause of the destruction of the most
sacred works. Stalin read in the book that the soul of Lentrohamsanin is
now residing on the planet ‘Eternal Retribution,’ where the main
torture is suffering remorse of conscience, accompanied by
understanding that it will never end. Stalin quickly deciphered the first
part of the word ‘Lentrohamsanin.’ Lenin-Trotsky … but who is
Hamsanin? The master of the Kremlin quickly lifted the telephone
receiver. ‘Find Georgi Gurdjieff!’ The invisible signals and orders
flew ahead. A telephone rang in Stalin’s office. A familiar voice
slavishly said, ‘Be at ease, Koba. Gurdjieff died last year in France in
the American Hospital in Neuilly.’ ‘Did he say anything before he
died?’ asked Stalin grimly. ‘Yes. He said, “I leave you in a difficult
situation.Ӊ۪

The narrator concluded, enigmatically: “On his death bed he convinced

his students that he will always be with them, that he will never leave
them. They wanted to believe in the immortality of the sage, but the
physical flesh obeyed the laws of nature …. So finally, who was Georgi
Gurdjieff? A chosen one, member of the esoteric circle of secret rules of
the world? A teacher of dances? A hypnotist? Or an inventor of a
technology for the remarking of man, which in the hands of despots and
tyrants became an instrument to control the mass consciousness. Maybe
only Gurdjieff himself understood the true aim and purpose of his work.
For us, Gurdjieff will remain a mystery which we will not be able to solve,
ever.”

It is true that the mystery, enigma, or puzzle will long remain one that
will continue to haunt those men and women who are concerned with
“the psychology of man’s possible evolution.” The documentary does,
uniquely, suggest that members of the Society of Seekers of Truth may
be known and identified, for they are historical figures. It suggests that a
number of them distinguished themselves as Monarchists, Fascists,
Communists, and Traditionalists.

The thesis of the documentary – to the extent that it has a consistent
one – is that Gurdjieff was something of an agent-provocateur whose
life and work, if understandable at all, may be viewed in light of the
political philosophies, the psychological theories, and the intrigues of his
day in the context of Eastern Europe.

John Robert Colombo is known as the Master Gatherer in Canada for his
innumerable anthologies of lore and literature. He has published three
book-length studies of the life and work of the metaphysical writer Denis
Saurat. Earlier this year, he hosted a six-part, thirty-minute, television
series titled Unexplained Canada which is currently in reruns on the
Space Channel.

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POSSIBLE GURDJIEFF-STALIN CONNECTION WITH REFERENCE TO

DAVID KHERDIAN
In "REVIEW OF DAMAL'S HOLY WAR"
THE VIDEO CALLED "GURDJIEFF"
In "REVIEW OF DAMAL'S HOLY WAR"
THE VIDEO CALLED "GURDJIEFF"
In "REVIEW OF DAMAL'S HOLY WAR"
Written by SOPHIA WELLBELOVED
October 18, 2007 at 7:50 pm
Posted in REVIEW OF DAMAL'S HOLY WAR

Television Interview with James George »

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AN ONLINE GURDJIEFF STUDY GROUP: with SEYMOUR B. GINSBURG
CONTACT
SOPHIA WELLBELOVED’S GURDJIEFF ACADEMIC RESEARCH PAGE
A NOTE: ON THE DOG GURDJIEFF BURIED
SOPHIA WELLBELOVED: CURRENT ACADEMIC RESEARCH 2011
ESOTERIC CODES AND THEIR KEYS: a brief note in relation
to texts
Esoteric Codes and their Keys: Part Two
GURDJIEFF’S ‘MISSING’ PARAGRAPHS related to the LOSS OF
 KEYS TO LEGOMONISMS
THE INTERACTION OF SCHOLARSHIP AND PERSONAL EXPERIENCE
BRIDGE – CHASM – AINOMA
DILTHEY: ‘LIBERATION’ & ‘HISTORICAL CONSCIOUSNESS’
Thomas Brocus Harwood: missing since the 1970s
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2010 ALL & EVERYTHING CONFERENCE
5th ARMENIA-GURDJIEFF CONFERENCE 2009
ALL & EVERYTHING 2011
Constantinople Notes on the Transition to Man Number Four
CONTACT
Cosmology conference: Indian Institute of Science Bangalore India
EFFORTS TO CHANGE: AN EXCHANGE WITH GEORGE ADIE
Eminent Gurdjieffians: Lord Pentland: A Polemic by James Moore (2010)
ESOTERIC POETRY COMPETITION
GEORGE ADIE on the Creator-in-me
GEORGE ADIE: A GURDJIEFF PUPIL IN AUSTRALIA
GURDJIEFF AS BLACK & WHITE MAGICIAN: How Gurdjieff's Four Books
relate to each other & his Law of Three
GURDJIEFF UNVEILED: free download
GURDJIEFF/de HARTMANN MUSIC
HELEN ADIE: A SORT OF SENSATION STOLEN FROM EMOTIONAL CENTRE
How Can I Make Better Observations?
In Praise of René Daumal
James Moore: 'Eminent Gurdjieffians: Lord Pentland'
Jeanne de Salzmann’s "The Reality of Being"
Jim Turner shares some thoughts on Pierre Elliot of the Claymont
Community
John Robert Colombo discourses on P.D. Ouspensky’s Magnum Opus
JOHN ROBERT COLOMBO INTRODUCES PAUL BEEKMAN TAYLOR’S NEW
BOOK "REAL WORLDS OF G.I.GURDJIEFF"
JOHN ROBERT COLOMBO reviews "OF THE LIFE ALIGNED"
JOHN ROBERT COLOMBO REVIEWS A NEW BOOK BY ASHALA GABRIEL
John Robert Colombo reviews: Charles Upton's latest book
JOHN ROBERT COLOMBO: WILLIAM JAMES & CARL SAGAN: TWO GIFFORD
LECTURES
JOHN ROBERT COLOMO PAGE
Alan Dundes' “Holy Writ as Oral Lit" & "Fables of the Ancients?" +
"Music of the Prieuré" played by Rosemary Nott
GURDJIEFF IN THE PUBLIC EYE
J R COLOMBO REVIEWS the anthropology of magic
John Robert Colombo reviews a new biography of Gurdjieff by Paul
Beekman Taylor
SOME THOUGHTS ON HENRI TRACOL
TAMING YOUR INNER TYRANT: PATTY DE LLOSA
WAS LORD PENTLAND AN "EMINENT GURDJIEFFIAN"?
JOSEPH AZIZE BOOK REVIEWS
DISCOVERING GURDJIEFF: Dorothy Phillpotts 2008
THE CYNICAL IDEALIST: A Spiritual Biography of John Lennon
JOSEPH AZIZE PAGE
A NOBLE WORK
ELTON JOHN: In Search of the Sublime
GEORGE ADIE: a task on hurry from 1981
 al stewart
DON'T TRY TO ESCAPE – Wake up in it!
ELTON JOHN: The Songs of Self-Knowledge (Part 1)
George Adie
George Adie: Practical Efforts and Chief Feature
Gurdjieff
Gurdjieff & Christianity: part one
Helen Adie on Feeling
IDENTIFICATION
KATE BUSH (2) Lionheart
KATE BUSH: THE SONG OF SOLOMON (1)
Meetings with Jeanne de Salzamann in 1973
MRS ADIE: from a GROUP MEETING OF MARCH 1983
Music of Georges I. Gurdjieff: Joseph Azize Review
SUGAR as Esoteric Issue: as Narcotic and Poison
The Preparation and the Art of Relaxation
UNITY IS THE PSYCHOLOGICAL ATTRIBUTE OF IMMORTALITY
WHERE ARE THE GURDJIEFF GROUPS HEADING?
Joseph Azize Reviews: THE REALITY OF BEING
Joseph Azize: on Elton John and Leon Russell's 'I Should Have Sent Roses'
KEITH A. BUZZELL'S TRIO OF CURRENT PUBLICATIONS: Part One
Keith A. Buzzell: Man – A Three Brained Being
KEITH A. BUZZELL’S TRIO OF CURRENT PUBLICATIONS: part two
Meetings with Louise Welch in Toronto: reviewed by John Robert Colombo
ONCE MORE WITH FEELING
Osho on reading Castaneda: first read Gurdjieff
OUSPENSKY in GUJARATI: અલાૈ&કક ની ખાેજ માં
REMEMBERING …
In Memoriam: Tom Daly
Reveiw of JANE HEAP/NOTES
REVIEW BY JOHN ROBERT COLOMBO
John Robert Colombo reviews: Reflections on Gurdjieff’s Whim
SOPHIA WELLBELOVED reviews TAMDGIDI'S GURDJIEFF AND HYPGNOSIS: A
HERMENEUTIC STUDY
Sufism and the Way of Blame: Azize review
Svend Erik Louland
THE FORGOTTEN LANGUAGE OF CHILDREN: An Experiment in Conscious
Living
THE JOHN ROBERT COLOMBO PAGE
101 Men & Women of Influence
A REPORT ON THE 2009 A & E CONFERENCE
A Woman's Work: Ethel Merson
Behind the Looking Glass
 CARLOS CASTANEDA Recalled and Reconsidered
Fourth Way Words
Gurdjieff inTiflis
Hermetics & Genetics
Islam’s Mystical Tradition
J R COLOMBO reviews FRANK R SINCLAIR'S memoir
JACOB NEEDLEMAN: two new books reviewed John Robert Colombo
JAMES GEORGE FETED
JAMES GEORGE'S NEW BOOK
JOHN ROBERT COLOMBO INTERVIEWS BARBARA WRIGHT
Joscelyn Godwin's Golden Thread
Margaret Flinsch's reading of the Tales
MASTER OF MYSTERIES: MANLY P. HALL
RENE DAUMAL'S "HOLY WAR"
review of 'IT'S UP TO OURSELVES'
REVIEW OF DAMAL'S HOLY WAR
REVIEW OF DUMAL'S 'HOLY WAR'
Toronto Concert Review
SIMSON NAJOVITS interviewed by JOHN ROBERT COLOMB
SIMSON NAJOVITS interviewed by JOHN ROBERT COLOMBO
THE CONTRIBUTIONS OF SY GINSBURG
The Garden of Truth: The Vision and Promise of Sufism
The John Robert Colombo Page: DAVID KHERDIAN’S "SEEDS OF LIGHT"
THE MASTERS SPEAK: a Joseph Azize review
Uncategorized
YALE UNIVERSITY: ASSISTANT PROFESSOR RELIGIOUS STUDIES
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