George Gurdjieff: Difference between revisions

'''George Ivanovich Gurdjieff''' (c. 1867 – 29 October 1949)<ref>According to his own account Gurdjieff was born in 1867. He told a group meeting on Thursday 28/10/1943 that he was then 76 years old. He died six years later in 1949 when he was 82 years old - and certainly looked this age from photographs and videos taken at that time. His age also reflects what he said in his autobiography "Meetings with Remarkable Men" - that he was about 7 years old at the time of the great cattle plague which affected his father's livestock. This event occurred in the summer of 1873. In the same chapter he recalls his childhood in the "1870's". Various documents and other authors such as James Webb, ''The Harmonious Circle'', Thames and Hudson, 1980, pp. 25–26 provides a range of dates from 1872, 1873, 1874, 1877 to 1886.</ref> was a [[philosopher]], [[Mysticism|mystic]], [[spiritual teacher]], composer, and "dance teacher".<ref>http://www.cambridgescholars.com/download/sample/58952 {{Webarchive|url=https://web.archive.org/web/20190918080033/http://www.cambridgescholars.com/download/sample/58952 |date=2019-09-18 }} Cambridge Scholars Publishing. Edited by Michael Pittman. G. I. Gurdjieff: Armenian Roots, Global Branches. During the early period after Gurdjieff's arrival in Europe in 1921 he gained significant notoriety in Europe and the United States... In October 1922, Gurdjieff set up a school at the Prieuré des Basses Loges at Fontainebleau-Avon, outside of Paris. It was at the Prieuré that Gurdjieff met many notable figures, authors, and artists of the early twentieth century, many of whom went on to be close students and exponents of his teaching. Over the course of his life, those who visited and worked with him included the French author René Daumal; the renowned short story author from New Zealand, [[Katherine Mansfield]]; [[Kathryn Hulme]], later the author of ''[[The Nun's Story|A Nun's Life]]''; [[P. L. Travers]], the author of ''[[Mary Poppins (book series)|Mary Poppins]]''; and [[Jean Toomer]], the author of ''[[Cane (novel)|Cane]]'', whose work and influence would figure prominently in the [[Harlem Renaissance]]... Numerous study groups, organizations, formal foundations, and even land-based communities have been initiated in his name, primarily in North and South America and Europe, and to a lesser extent, in Japan, China, India, Australia, and South Africa. In 1979, Peter Brook, the British theater director and author, created a film based on ''[[Meetings with Remarkable Men (film)|Meetings with Remarkable Men]]''.</ref> Gurdjieff taught that people are not conscious of themselves and thus live their lives in a state of hypnotic "waking sleep", but that it is possible to awaken to a higher state of consciousness and serve our purpose as human beings. The practice of his teaching has become known as "The Work"<ref>{{cite book |last=Ouspensky |first=P. D. |author-link=P. D. Ouspensky |title=In Search of the Miraculous |url=https://archive.org/details/insearchofmiracu00uspe/page/312 |year=1977 |pages=[https://archive.org/details/insearchofmiracu00uspe/page/312 312–313] |publisher=Harcourt, Brace |quote=Schools of the fourth way exist for the needs of the work... But no matter what the fundamental aim of the work is ... When the work is done the schools close. |isbn=0-15-644508-5}}</ref> (connoting work on oneself) and is additional to the ways of the [[fakir|Fakirs]] ([[Sufism|Sufis]]), [[monk|Monks]] and [[yogi|Yogis]], so that his student [[P. D. Ouspensky]] referred to it as the "[[Fourth Way]]".<ref>{{cite web|url=http://www.gurdjieff.org/ |title=Gurdjieff International Review |publisher=Gurdjieff.org |access-date=2014-03-02}}</ref>

Gurdjieff was born in Alexandropol, [[GyumriRussian Empire]], Armenia (formerly Alexandropol,now [[Yerevan GovernorateGyumri]], Armenia). His father Ivan Ivanovich Gurdjieff was [[Greeks|Greek]], and a renowned [[ashik|ashugh]] under the pseudonym of 'Adash', who in the 1870s managed large herds of cattle and sheep.<ref>{{harvnb|Gurdjieff|1963|pp=32, 40}}</ref> The long-held view is that Gurdjieff's mother was [[Armenians|Armenian]], although some scholars have recently speculated that she too was Greek.<ref>* {{harvnb|Pittman|2012|p=223}}: "Though the long-held view is that Gurdjieff's mother was Armenian, Paul Taylor, on the basis of recent research, offers that Gurdjieff's mother's father was Greek (Taylor 2008)."

* {{harvnb|Tchekhovitch|2006|pp=244-240}}: "Since for some time I had the privilege of living close to Mr. Gurdjieff's mother, I am sure the reader will understand why I would wish to devote to this woman some recollections that illustrate her exceptional character{{nbsp}}... Her last words, spoken in Armenian, had the character of a Japanese poem."</ref> According to Gurdjieff himself, his father came of a Greek family whose ancestors had emigrated from Byzantium after the [[Fall of Constantinople]] in 1453, with his family initially moving to central Anatolia, and from there eventually to [[Georgia (country)|Georgia]] in the [[Caucasus]].<ref name="Churton2017-1">{{harvnb|Churton|2017|pp=19–25}}: "Archival Records: Hearst columnist and old friend of Aleister Crowley William Seabrook, in reporting Gurdjieff's arrival in New York in 1924, gave the family name as Georgiades, a familiar name to Greek immigrants in the United States. Whence Seabrook got what he took to be the original Greek form of the Anglicized Russian Gurdjieff is unknown. ''Georgos'' means "farmer" in Greek and is the origin of Gurdjieff's Christian name, Georgii. ''Georgeades'' means "son of George" but as far as we know, Gurdjieff's father's name was Ivan Ivanovich (or son of Ivan).{{nbsp}}... There was, however, a village called Gurdji, part of Armutlu on the Turkish Armutlu peninsula by the Sea of Marmara just south of Constantinople (Istanbul), no longer listed, the scene of Greek army atrocities against Turks during the 1920-1921 Greco-Turkish war waged in western Turkey. Gurdjieff maintained in ''Meetings'' his family had been Byzantines before the Turks conquered Constantinople (capital of the Byzantine Empire) in 1453, migrating to central Anatolia due to Turkish persecution around Constantinople. The Marmara peninsula had certainly been part of what was left of Byzantium before the capital's overthrow in 1453."</ref><ref name="Shirley2004">{{harvnb|Shirley|2004}}: "''Gurdjieff'' is a Russian variant of the Greek ''G[e]orgiades'', his actual surname at birth. His full Russian name was Georgei Ivanovich Gurdjieff.{{nbsp}}... Gurdjieff was born in the small Russian-Armenian city of Alexandropol, son of a well-to-do owner of extensive herds of cattle and sheep, Ioann[i]s G[e]orgiades, a Greek.</ref><ref>{{Cite book |last=Lang |first=David Marshall |url=https://books.google.com/books?id=jIstAQAAIAAJ |title=The Armenians: A People in Exile |publisher=[[Allen & Unwin]] |isbn=978-0049560109 |date=1981 |page=166 |language=en |quote=According to Gurdjieff himself, his father came of a Greek family whose ancestors had emigrated from Byzantium after the conquest of Constantinople by the Ottoman Turks in 1453. At first, the family moved to central Anatolia, and from there eventually to Georgia in the Caucasus. The name Gurdjieff gives some colour to this account, since 'Gurji' in Persian means 'a Georgian', and the Russian-style surname Gurdjieff would mean 'the man from Georgia'. However, the late John G. Bennett, who knew Gurdjieff intimately for many years, believes that Gurdjieff's father was called John Georgiades.}}</ref>

There are conflicting views regarding Gurdjieff's birth date, ranging from 1866 to 1877. The bulk of extant records weigh heavily toward 1877, but Gurdjieff in reported conversations with students gave the year of his birth as {{circa|1867}};,<ref name="Churton2017-2">{{harvnb|Churton|2017|pp=3–4, 316–317}}</ref> this datewhich is also corroborated by the account of his niece Luba Gurdjieff Everitt and accords with photographs and videos taken of him in 1949.<ref>{{Cite book |last=Everitt |first=Luba Gurdjieff |url=https://books.google.com/books?id=J08PAAAACAAJ |title=Luba Gurdjieff: A Memoir with Recipes |publisher=SLG Books |isbn=978-0-943389-22-6 |publication-date=1997 |page=12 |language=en |orig-date=1993}}</ref>{{Request quotation|date=April 2024}} George Kiourtzidis, great-grandson of Gurdjieff's paternal uncle Vasilii (through Vasilii's son Alexander), recalled that his grandfather Alexander, born in 1875, said that Gurdjieff was about three years older than him, which would point to a birth date {{circa|1872}}.<ref name="Churton2017-2" /> Although official documents consistently record the day of his birth as 28 December, Gurdjieff himself celebrated his birthday either on the Old Orthodox [[Julian calendar]] date of 1 January, or according to the [[Gregorian calendar]] date for New Year of 13 January (up to 1899; 14 January after 1900).<ref name="Churton2017-2" /> The year of 1872 is inscribed in a plate on the gravemarkergrave-marker in the cemetery of [[Avon, Seine-et-Marne]], France, where his body was buried.<ref>{{Cite web|url=https://www.landrucimetieres.fr/spip/spip.php?article1949|title=AVON (77) : cimetière - Cimetières de France et d'ailleurs|website=www.landrucimetieres.fr}}</ref>

Gurdjieff spent his childhood in [[Kars]], which, from 1878 to 1918, was the administrative capital of the Russian-ruled Transcaucasus province of Kars Oblast, a border region recently captured from the Ottoman Empire. It contained extensive grassy plateau-steppe and high mountains, and was inhabited by a multi-ethnic and multi-confessional population that had a history of respect for travelling mystics and holy men, and for religious [[syncretism]] and [[religious conversion|conversion]]. Both the city of Kars and the surrounding territory were home to an extremely diverse population: although part of the [[Armenian Highlands|Armenian Plateau]], Kars Oblast was home to Armenians, Russians, Caucasus Greeks, Georgians, Turks, Kurds and smaller numbers of Christian communities from eastern and central Europe such as [[Caucasus Germans]], [[Estonians]] and Russian sectarian communities like the [[Molokans]], [[Doukhobors]], ''[[Prygun|Pryguny'']], and [[Subbotniks]].<ref name="John G. Bennett p. 55">John G. Bennett, ''Witness'', Omen press, Arizona 1974 p. 55.</ref>

Gurdjieff makes particular mention of the [[Yazidi]] community. Growing up in a multi-ethnic society, Gurdjieff became fluent in Armenian, Pontic Greek, Russian and Turkish, speaking the last in a mixture of elegant [[Ottoman Turkish language|OsmanlıOttoman Turkish]] andwith some dialect.<ref name="John G. Bennett p. 55"/> He later acquired "a working facility with several European languages".<ref>{{cite book |last=Challenger |first=Anna T. |title=Philosophy and Art in Gurdjieff's Beelzebub: A Modern Sufi Odyssey |publisher=Rodopi |location=Amsterdam |year=2002 |page=1 |isbn=9789042014893}}</ref>

In early adulthood, according to his own account, Gurdjieff's search for such knowledge led him to travel widely to [[Central Asia]], Egypt, Iran, India, Tibet and other places before he returned to Russia for a few years in 1912. He was never forthcoming about the source of his teaching, which he once labelled as [[esoteric Christianity]], in that it ascribes a psychological rather than a literal meaning to various parables and statements found in the Bible.<ref>p.109 from "In Search of the Miraculous": for the benefit of those who know already, I will say that, if you like, this is esoteric Christianity.</ref> The only account of his wanderings appears in his book ''[[Meetings with Remarkable Men]]'', which is not generally considered to be a reliable autobiography. One example is of the adventure of walking across the Gobi desert on stilts, where Gurdjieff said he was able to look down on the contours of the sand dunes while the sand storm whirled around below him.<ref>S. Wellbeloved, ''Gurdjieff, Astrology and Beelzebub's Tales'', pp. 9–13</ref><ref>{{cite web|url=http://www.gurdjieff.org/owens2.htm |title=T. W. Owens, Commentary on Meetings with Remarkable Men |publisher=Gurdjieff.org |date=2000-04-01 |access-date=2014-03-02}}</ref> Each chapter is named after a "remarkable man", some of whom were putative members of a society called "The Seekers of Truth".

In late May 1920, when political and social conditions in Georgia deteriorated, his party travelled to Batumi on the Black Sea coast and then by ship to Istanbul.<ref>[[Thomas de Hartmann]], ''Our Life With Mr. Gurdjieff'' (1962), Penguin 1974 pp.94–5.</ref> Gurdjieff rented an apartment on Kumbaracı Street in Péra and later at 13 Abdullatif Yemeneci Sokak near the [[Galata Tower]].<ref>[http://www.gurdjieff-movements.net/newsletter/2003-03/06_gurdjieff_istanbul.htm "In Gurdjieff's wake in Istanbul"] {{webarchive|url=https://web.archive.org/web/20061031072357/http://www.gurdjieff-movements.net/newsletter/2003-03/06_gurdjieff_istanbul.htm |date=2006-10-31 }}, Gurdjieff Movements, March 2003.</ref> The apartment is near the [[Khanqah|kha'neqa'h]] (dervishSufi lodge) of the [[Mevlevi Order]] (a [[tariqa|Sufi order]] following the teachings of [[Jalal al-Din Muhammad Rumi]]), where Gurdjieff, Ouspensky and [[Thomas de Hartmann]] witnessed the ''[[sema|Sama]]'' ceremony of [[the Whirling Dervishes]]. In Istanbul, Gurdjieff also met his future pupil Capt. [[John G. Bennett]], then head of the British Directorate of Military Intelligence in [[Constantinople]], who describes his impression of Gurdjieff as follows:

In August 1921 and 1922, Gurdjieff travelled around western Europe, lecturing and giving demonstrations of his work in various cities, such as Berlin and London. He attracted the allegiance of Ouspensky's many prominent pupils (notably the editor [[A. R. Orage]]). After an unsuccessful attempt to gain British citizenship, Gurdjieff established the [[Institute for the Harmonious Development of Man]] south of Paris at the ''Prieuré des Basses Loges'' in [[Avon, Seine-et-Marne|Avon]] near the famous ''[[Chateau Fontainebleau|Château de Fontainebleau]].'' The once-impressive but somewhat crumbling mansion set in extensive grounds housed an entourage of several dozen, including some of Gurdjieff's remaining relatives and some [[White émigré|White Russian]] refugees. An aphorism was displayed which stated: "Here there are neither Russians nor English, Jews nor Christians, but only those who pursue one aim - {{snd}}to be able to be."<ref>{{Cite book |last=Recollections |first=Pupils |title=Views From The Real World |page=286] |url=http://www.gurdjieff.am/library/views.pdf |year=1973 |publisher=Routledge and Keegan Paul |isbn=0525228705 |language=en}}</ref>

Gurdjieff was standing by his bed in a state of what seemed to me to be completely uncontrolled fury. He was raging at Orage, who stood impassively and very pale, framed in one of the windows&nbsp;...… Suddenly, in the space of an instant, Gurdjieff's voice stopped, his whole personality changed and he gave me a broad smile—and looking incredibly peaceful and inwardly quiet, motioned me to leave. He then resumed his tirade with undiminished force. This happened so quickly that I do not believe that Mr. Orage even noticed the break in the rhythm.<ref>Fritz Peters, ''Boyhood with Gurdjieff''.</ref>

Gurdjieff's mother died in 1925 and his wife developed cancer and died in June 1926. Ouspensky attended her funeral. According to [[Fritz Peters (writer)|Fritz Peters]], Gurdjieff was in New York from November 1925 to the spring of 1926, when he succeeded in raising over $100,000.<ref>{{Cite book|last=Taylor |first=Paul Beekman |title=Gurdjieff's America |url=https://books.google.com/books?id=50w1tPTV0EEC&pg=PA103 |page=103 |year=2004 |isbn=978-1-904998-00-6 |quote=What Gurdjieff was doing during the winter of 1925–1926...|publisher=Lighthouse Editions Ltd }}</ref> He was to make six or seven trips to the US, but alienated a number of people with his brash and impudent demands for money. Some have interpreted that in terms of his following the ''[[Malamatiyya]]'' technique of the Sufis, he was deliberately attracting disapproval.<ref>{{Cite web |title=Deception and Role-Playing |url=http://gurdjiefffourthway.org/pdf/roles.pdf |access-date=3 November 2023 |website=gurdjiefffourthway.org}}</ref>

Although no evidence or documents have certified anyone as a child of Gurdjieff, the following six people are believedquoted to be his children:<ref name="Paul Beekman Taylor 1998 page 3">Paul Beekman Taylor, ''Shadows of Heaven: Gurdjieff and Toomer'' (Red Wheel, 1998), p. 3.</ref>

Gurdjieff taught that people cannot perceive reality as they are, because they are not conscious of themselves, but rather live in a state of hypnotic "waking sleep" of constantly turning thoughts, worries and imagination. The title of one of his books is: ''Life is Real, Only Then, when "I am."''.

Some contemporary researchers claim that Gurdjieff's concept of self-remembering is "close to the Buddhist concept of awareness or a popular definition of 'mindfulness'.{{nbsp}}... The Buddhist term translated into English as 'mindfulness' originates in the Pali term 'sati', which is identical to Sanskrit 'smṛti'. Both terms mean 'to remember'."<ref>{{Cite web|url=https://cgscholar.com/bookstore/works/hindu-and-buddhist-views-proliferation-influence-on-gurdjieffs-teaching?category_id=cgrn&path=cgrn%2F262%2F263|title=Hindu and Buddhist Views Proliferation Influence on Gurdjieff's Teaching}}</ref> As Gurdjieff himself said at a meeting held in his Paris flat during the 2ndSecond worldWorld warWar: "Our aim is to have constantly a sensation of oneself, of one's individuality: this sensation cannot be expressed intellectually, because it is organic. It is something which makes you independent, when you are with other people."<ref>{{Cite book |last=Transcripts |first=Wartime |title=Wartime Transcripts of Meetings 1941-19461941–1946 |page=1] |url=https://bookstudio.co.uk/transcripts-of-gurdjieffs-meetings-1941-1946 |year=2009 |publisher=Book Studio |isbn=978-0-9559090-5-4 |language=en}}</ref>

According to Gurdjieff, only one dimension of the three dimensions of thea person—namely, either the emotions, or the physical body or the mind—tends to develop in such schools and sects, and generally at the expense of the other faculties or ''[[Centers (Fourth Way)|centers]],'' as Gurdjieff called them. As a result, these pathsways fail to produce a properly balanced human being. Furthermore, anyone wishing to undertake any of the traditional paths to spiritual knowledge (which Gurdjieff reduced to three—namely the pathway of the [[fakirFakir]], the pathway of the [[monkMonk]], and the pathway of the [[yogiYogi]]) were required to renounce life in the world. But Gurdjieff also described a "Fourth Way"<ref>[[P. D. Ouspensky]] (1949), ''[[In Search of the Miraculous]],'' Chapter 2</ref> which would be amenable to the requirements of moderncontemporary people living modern lives in Europe and America. Instead of developingtraining body,the mind, orbody and emotions separately, Gurdjieff's discipline worked on all three to promote comprehensivean organic connection between them and balanceda innerbalanced development.

In parallel with other spiritual traditions, Gurdjieff taught that a person must expend considerable effort to effect the [[Spiritual transformation|transformation]] that leads to [[Mystical experience|awakening]]. The effort that is put into practice Gurdjieff referred to it as "The Work" or "Work on oneself".<ref>{{cite web|url=http://www.gurdjieff.org/index.en.htm |title=Gurdjieff International Review |publisher=Gurdjieff.org |access-date=2014-03-02}}</ref> According to Gurdjieff, "Working on oneself is not so difficult as wishing to work, taking the decision."<ref>{{cite book |last=Gurdjieff |first=George |title=Views from the real world |year=1975 |page=[https://archive.org/details/viewsfromrealwor00gurd/page/214 214] |publisher=E. P. Dutton & Co., Inc. |isbn=0-525-47408-0 |url=https://archive.org/details/viewsfromrealwor00gurd/page/214 }}</ref>

Though Gurdjieff never put major significance on the term "Fourth Way" and never used the term in his writings, his pupil [[P. D. Ouspensky]] from 1924 to 1947 made the term and its use central to his own teachinginterpretation of Gurdjieff's ideasteaching. After Ouspensky's death, his students published a book titled ''The Fourth Way'' based on his lectures.<ref>{{Cite book|last=Ouspensky|first=P. D.|title=The Fourth Way|publisher=Vintage Books|year=1971|isbn=0-394-71672-8|location=New York|lccn=57-5659|id="An Arrangement by Subject of Verbatim Extracts from the Records of Ouspensky's Meetings in London and New York, 1921-46"}}</ref>

Gurdjieff's teaching addressed the question of humanity's place in the universe and the importance of developing its latent potentialities—regarded as our natural endowment as human beings, but which was rarely brought to fruition. He taught that higher levels of consciousness, higher bodies,<ref>[[P. D. Ouspensky]] (1949). ''[[In Search of the Miraculous]]'' Chapter 2</ref> inner growth and development are real possibilities that nonetheless require conscious work to achieve.<ref name="ReferenceA">[[P. D. Ouspensky]] (1971). ''[[The Fourth Way]],'' Chapter 1</ref> The aim was not to acquire anything new, but recover what we had lost.

Gurdjieff taught people how to increasestrengthen and focus their attention and energy in various ways andso as to minimize daydreaming and absentmindedness. According to his teaching, this inner development of oneself is the beginning of a possible further process of change, the aim of which is to transform people into what Gurdjieff believed they ought to be.<ref>[[P. D. Ouspensky]] (1949). ''[[In Search of the Miraculous]],'' Chapter 9.</ref>

Gurdjieff also used various exercises, such as the "Stop" exercise, to prompt self-observation in his students. Other shocks to help awaken his pupils from constant daydreaming were always possible at any moment.

"The Work" is not an intellectual pursuit and neither is it a new concept, but rather it is a practical way of living "in the moment" so as to allow consciousness of oneself ("self-remembering") to appear. Gurdjieff used a number of methods and materials to wake up his followers, which apart from his own living presence, included meetings, music, movements (sacred dance), writings, lectures, and innovative forms of group and individual work. The purpose of these various methods was to 'put a spanner in the works', so as to permit a connection to be made between mind and body, which is easlyeasily talked about, but which has to be experienced to understand what it means. Since each individual is different, Gurdjieff did not have a one-size-fits-all approach and employed different means to impart what he himself had discovered.<ref>"Gurdjieff's teachings were transmitted through special conditions and through special forms leading to consciousness: Group Work, physical labor, crafts, ideas exchanges, arts, music, movement, dance, adventures in nature ... enabled the unrealized individual to transcend the mechanical, acted-upon self and ascend from mere personality to self-actualizing essence."[http://www.seekerbooks.com/book/9780835608404.htm Seekerbooks.com] {{webarchive|url=https://web.archive.org/web/20080620031630/http://www.seekerbooks.com/book/9780835608404.htm |date=2008-06-20 }}, Book review of Gary Lachman. ''In Search of the Miraculous: Genius in the Shadow of Gurdjieff.''</ref> In Russia he was described as keeping his teaching confined to a small circle,<ref>[[P. D. Ouspensky]] (1949). ''[[In Search of the Miraculous]]m'' Chapter 1,</ref> whereas in Paris and North America he gave numerous public demonstrations.<ref>[[G.I. Gurdjieff]] (1963) ''[[Meetings with Remarkable Men]]'', Chapter 11</ref>

Gurdjieff had significant influence on some artists, writers, and thinkers, including [[Walter Inglis Anderson]], [[Peter Brook]], [[Kate Bush]], [[Darby Crash]], [[Muriel Draper]], [[Robert Fripp]], [[Keith Jarrett]], [[Timothy Leary]], [[Katherine Mansfield]], [[Dennis Lewis]], [[James Moore (Cornish author)|James Moore]], [[A. R. Orage]], [[P. D. Ouspensky]], [[Maurice Nicoll]], [[Louis Pauwels]], [[Robert S de Ropp]], [[René Barjavel]], [[Rene Daumal]], [[George Russell (composer)|George Russell]], [[David Sylvian]], [[Jean Toomer]], [[Jeremy Lane (writer)|Jeremy Lane]], [[Therion (band)|Therion]], [[P. L. Travers]], [[Alan Watts]], [[Minor White]], [[Colin Wilson]], [[Robert Anton Wilson]], [[Frank Lloyd Wright]], [[John Zorn]], and<ref>Friedland and Zellman, ''The Fellowship'', pp. 33–135</ref> [[Franco Battiato]], [[Jerzy Grotowski]].

===Critics=In fiction==

==BibliographyWritings==

== NotesReferences ==

*{{Cite book |last=Transcripts |first=Wartime |url=https://bookstudio.co.uk/transcripts-of-gurdjieff-meetings-1941-1946 |title=TRANSCRIPTSTranscripts OFof GURDJIEFF’SGurdjieff's MEETINGSMeetings 1941-19461941–1946 |year=2009 |publisher=Book Studio |isbn=978-0-9559090-5-4 |language=en}}