The idea
of the fourth way is strongly associated with Gurdjieff, who appears
to have been the first to use this phrase. The bulk of his discussion of this
idea is to be found in Ouspensky's record of his teaching in Russia, In Search
of the Miraculous. In his own writings, the idea is implicit but never mentioned
as such (this is similar to his teaching on the enneagram). In Russia, he referred
to three traditional ways:
1. Way of the Fakir,
involving effort in the body
2. Way of the
Monk, involving devotion and concentration of feeling
3.
Way of the Yogi, involving largely mental attention.
In
the fourth way, effort is made in all three: body, feeling and mind. This is harmonious
development, as in Gurdjieff's Institute for the Harmonious Development of Man.
To some degree, his series of movements or 'sacred gymnastics' epitomised this
approach (in the learning of them rather than their performance). His inner exercises,
insofar as these are reported, usually involved an act of mental concentration
combined with physical effort; the feelings are also involved but spontaneously
in the 'I am' state.
As with the other ways, the fourth
requires its own kind of social organisation. How this has been interpreted has
varied from group to group. However, in contrast with the traditional ways, the
fourth does not require separation from conditions of ordinary life. Indeed, Gurdjieff
often indicated that these conditions were ideal, especially in times of turmoil,
for the 'awakening' process that he so strongly advocated and which is integral
to the effectiveness of the fourth way. At the same time, work with others of
like mind is essential.
Some of the reasons for this
are:
- (a) Different types of people see the same
thing differently and thus a group working together can get an all round understanding
(this is only valid if the 'work group' contains enough diversity, which is often
not the case).
- (b) Differences between people can
lead to useful 'friction' providing energy for inner work.
It
should be noted here that the latter consideration has led to considerable indulgence
in negativity amongst Gurdjieff groups, and it must be remembered that such friction,
to be useful, must be entirely voluntarily entertained and intelligent. Gurdjieff
also said: 'In the fourth way there are many teachers'. This belongs
to the same requirement for diversity of vision. In the fourth way here should
not be adherence to ritual, blind obedience or pursuit of a single idea, but understanding.
The
fourth way is also the way of the sly man. Of him, Gurdjieff said
that if he needs to obtain an inner result, he simply 'takes a pill'. To obtain
the same results the traditional ways would take days, weeks, months. The pill
in question is probably not a psychotropic drug but a capsule of 'intentional
suffering'.
Why would the fourth way be introduced
in this time and, is it something new? To answer the last question first, it is
probably not; but, every time it is introduced it has to take a new expression.
To a large extent, Idries Shah claimed that Sufism incorporated Gurdjieff's idea
of the fourth way; but it is common to find explanations for the sources of Gurdjieff's
ideas from whatever tradition one upholds. However, the Sufi idea of 'being in
the world but not of it' strikes a resonance with the fourth way. To answer why
it was introduced at this time is not easy. There are suggestions that, in this
time of rapid transition and exceeding turmoil, new impulses need to enter humanity
and these cannot be transmitted fast enough through the traditional ways.
This
is problematic. There are no clear cut indications from Gurdjieff about the relation
between 'fourth way people' and the rest of humanity. At the same time, we assume
that Gurdjieff being an intelligent man did not believe that his ideas were the
sole source of fourth way initiative in the world. One of the models for Gurdjieff's
own endeavour is provided by Arnold Toynbee's concept of 'creative groups' that
withdraw and concentrate and then re-enter their civilisations with new ideas
and impulses.
The practice of the fourth way seems
to require a special very adaptable know-how and cannot be followed by adherence
to any set of standard procedures. Needless to say, the form of the fourth way
has become ossified in many groups which have settled into a pattern of working
together that has its roots in previous experience. But, if understanding is crucial
to this way, then it must be creative and find ways of challenging itself. Understanding
requires conditions of uncertainty, change, diversity and challenge. We believe
that this understanding is not at all the same as seeking to understand what Mr
Gurdjieff meant. In the literature, reference is made to the critical transformative
step called the 'second conscious shock'. It is said that this must always and
in every case be unique.
This leads us to suppose
that there is a whole class of approaches similar to the fourth way which exhibit
various degrees of uniqueness and specificity. In this context, we need to develop
our own way in every moment.
The fourth way is associated
with the term 'work', which had great appeal in terms of the Protestant ethic.
This term refers to conscious efforts by an individual to change herself and also
the whole 'enabling means' that makes this possible, sometimes called 'The Work'.
The 'work' divides into three aspects: (1) work for oneself; (2) work for the
group; (3) work for the greater whole (the 'world', the 'Work', even 'God'). These
three should be in balance. This scheme leaves itself open to a variety of interpretations,
of various degrees of spiritual orientation. For example, John Bennett came close
to identifying The Work with God. In this respect, one might easily find intense
resonances with Gnostic teachings.
Bennett also gave
rise to another scheme of the seven lines of work. Some of these were 'active'
(effort) and others 'receptive'. Over the years since Gurdjieff's death there
had been a tendency to bring in more passive lines of work such as is loosely
called 'meditation'; but, perhaps more importantly, some began to suspect the
critical importance of being able to learn, which is a receptive act. There was
also one line neither active nor receptive, but 'reconciling'. In this line, it
is the Work that manifests through us.
Finally, what
is the fourth way and/or the Work to achieve? In brief, to cease
to be a slave of external and internal influences.
