Inquiry Exercise


Excerpt from Gurdjieff’s “Views from the Real World,” pp. 56-59

The more a man studies the obstacles and deceptions which lie in wait for him at every step in this realm, the more convinced he becomes that it is impossible to travel the path of self-development on the chance instructions of chance people, or the kind of information culled from reading and casual talk.

At the same time he gradually sees more clearly–first a feeble glimmer, then the clear light of truth which has illumined mankind throughout the ages. The beginnings of initiation are lost in the darkness of time, where the long chain of epochs unfolds. Great cultures and civilizations loom up, dimly arising from cults and mysteries, ever changing, disappearing and reappearing.

The Great Knowledge is handed on in succession from age to age, from people to people, from race to race. The great centers of initiation in India, Assyria, Egypt, Greece, illumine the world with a bright light. The revered names of the great initiates, the living bearers of the truth, are handed on reverently from generation to generation. Truth is fixed by means of symbolical writings and legends and is transmitted to the mass of people for preservation in the form of customs and ceremonies, in oral traditions, in memorials, in sacred art through the invisible quality in dance, music, sculpture and various rituals. It is communicated openly after a definite trial to those who seek it and is preserved by oral transmission in the chain of those who know. After a certain time has elapsed, the centers of initiation die out one after another, and the ancient knowledge departs through underground channels into the deep, hiding from the eyes of the seekers.

The bearers of this knowledge also hide, becoming unknown to those around them, but they do not cease to exist. From time to time separate streams break through to the surface, showing that somewhere deep down in the interior, even in our day, there flows the powerful ancient stream of true knowledge of being.

To break through to this stream, to find it–this is the task and the aim of the search; for, having found it, a man can entrust himself boldly to the way by which he intends to go; then there only remains “to know” in order “to be” and ‘to do.” On this way a man will not be entirely alone; at difficult moments he will receive support and guidance, for all who follow this way are connected by an uninterrupted chain.

Perhaps the only positive result of all wanderings in the winding paths and tracks of occult research will be that, if a man preserves the capacity for sound judgment and thought, he will evolve that special faculty of discrimination which can be called flair. He will discard the ways of psychopathy and error and will persistently search for true ways. And here, as in self-knowledge, the principle which I have already quoted holds good: “In order to do, it is necessary to know; but in order to know, it is necessary to find out how to know.”

To a man who is searching with all his being, with all his inner self, comes the unfailing conviction that to find out how to know in order to do is possible only by finding a guide with experience and knowledge, who will take on his spiritual guidance and become his teacher.

And it is here that a man’s flair is more important than anywhere else. He chooses a guide for himself. It is of course an indispensable condition that he choose as a guide a man who knows, or else all meaning of choice is lost. Who can tell where a guide who does not know may lead a man?

Every seeker dreams of a guide who knows, dreams about him but seldom asks himself objectively and sincerely–is he worthy of being guided? Is he ready to follow the way?

Go out one clear starlit night to some open space and look up at the sky, at those millions of worlds over your head. Remember that perhaps on each one of them swarm billions of beings, similar to you or perhaps superior to you in their organization. Look at the Milky Way. The earth cannot even be called a grain of sand in this infinity. It dissolves and vanishes, and with it, you. Where are you? And is what you want simply madness?

Before all these worlds ask yourself what are your aims and hopes, your intentions and means of fulfilling them, the demands that may be made upon you and your preparedness to meet them.

A long and difficult journey is before you; you are preparing for a strange and unknown land. The way is infinitely long. You do not know if rest will be possible on the way nor where it will be possible. You should be prepared for the worst. Take all the necessities for the journey with you.

Try to forget nothing, for afterwards it will be too late and there will be no time to go back for what has been forgotten, to rectify the mistake. Weigh up your strength. Is it sufficient for the whole journey? How soon can you start?

Remember that if you spend longer on the way you will need to carry proportionately more supplies, and this will delay you further both on the way and in your preparations for it. Yet every minute is precious. Once having decided to go, there is no use wasting time.

Do not reckon on trying to come back. This experiment may cost you very dear. The guide undertakes only to take you there and, if you wish to turn back, he is not obliged to return with you. You will be left to yourself, and woe to you if you weaken or forget the way–you will never get back. And even if you remember the way, the question still remains–will you return safe and sound? For many unpleasantnesses await the lonely traveler who is not familiar with the way and the customs which prevail there. Bear in mind that your sight has the property of presenting distant objects as though they were near. Beguiled by the nearness of the aim toward which you strive, blinded by its beauty and ignorant of the measure of your own strength, you will not notice the obstacles on the way; you will not see the numerous ditches across the path. In a green meadow covered with luxuriant flowers, in the thick grass, a deep precipice is hidden. It is very easy to stumble and fall over it if your eyes are not concentrated on the step you are taking.

Do not forget to concentrate all your attention on the nearest sector of the way–do not concern yourself about far aims if you do not wish to fall over the precipice.

Yet do not forget your aim. Remember it the whole time and keep up in yourself an active endeavor toward it, so as not to lose the right direction. And once you have started, be observant; what you have passed through remains behind and will not appear again; so if you fail to notice it at the time, you never will notice it.

Do not be overcurious nor waste time on things that attract your attention but are not worth it. Time is precious and should not be wasted on things which have no direct relation to your aim.

Remember where you are and why you are here.

Do not protect yourselves and remember that no effort is made in vain.

And now you can set out on the way.

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About mr Sarmoung

Andrea Dandolo je pisac i istražitelj razvoja svijesti i duhovnosti uključen u razotkrivanje drevnih učenja s ciljem olakšavanja unutarnjeg razvoja ljudskih bića. Jedan od načina kojima se time bavi je i kroz blog koji je preveden na engleski, španjolski i od nedavno hrvatski. Od rane mladosti je u svijetu duhovnosti i rada na sebi sudjelujući u radu grupa koje potječu direktno od Gurdjieffa, tj koje su bile vođene od strane samog Gurdjieffa U skladu sa drevnim znanjima, naglašava razvoj svjesnosti kao primarno sredstvo za psihološku transformaciju i duhovnu osvještenost individualaca. Karakteristike sistema koji predlaže su jednostavan jezik i moderni prijevod drevnih učenja kao i njihove praktične primjene u svakodnevnome životu. Njegov blog čitaju ljudi iz svih krajeva svijeta. Samorazvoj je ne religiozni i ne dogmatski put; sastoji se primarno od naprednog dostizanja viših stanja svijesti, p prisustva i konačno od ostvarivanja svoje prave intimne prirode, koja je poznata u mnogim tradicijama pod imenima poput esencija, duša, biće. Kroz takav razvoj individualna osoba ulazi u nove dimenzije svijesti koje mu omogućuju da vidi stvarnost sakrivenu iza iluzija. To mu omogućuje kreiranje osobnosti neovisne i otporne na vanjske situacije i vanjska uvjetovanja. Posljedice takvog razvoja su oštra inteligencija, izvanredni kreativni kapaciteti, ravnoteža i smirenost u svakoj situaciji i stabilno stanje višeg stanja svijesti koje je poznato u drevnim tradicijama pod nazivom “buđenje”.
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