"Beyond the Fourth Way- P. Groves" - review and some notes.

I recently found a book "Beyond the Fourth Way" on the Internet while browsing, and which captured my interest from the description, since it spoke of both Fourth Way, going beyond it, and also some aspects of Swedenborg's teachings.


I was a little disappointed on reading through it twice though. My review of the book, which seems a bit harsh on first sight was:

This rather odd book or compilation was made out of notes that the author amassed during his decades of teaching philosophy and esoteric systems. Apparently it was salvaged and compiled posthumously by some of his students, and relates generally to ideas found in the Fourth Way and Gurdjieff schools, as well as crossing into the author's interests with Swedenborg, theosophy, symbology and other areas. This book is not at all practical, and contains a couple of lines throughout which actually speak about the practices of 'self-remembering'. Nothing is mentioned of 'self-observation', the centres, or other common Fourth Way topics. The lines on 'self-remembering' are vague, and relate to the author's idea that it involves both having an overarching awareness of both internal and external states, but at other points in the book, seems to relate only to having an awareness of the body's inner 'feeling'. Overall, this book may appeal to those with a philosophical bent, or who are interested in theosophical type information and ramblings (such as correspondences between the human body and esoteric symbology, or on the conceptual hierarchies of the 'spirit world' etc.). I would class it as very supplementary for anyone interested in the Fourth Way, and it would serve little purpose apart from informational material (or interesting reading for a rainy day) for those without any actual first-hand experience of 'self-remembering' or Fourth Way practices. I had hoped for more with a title such as "Beyond the Fourth Way", which should have been entitled something like "Discussions on The Fourth Way, Swedenborg, and Ancient Symbology". The reason that the review was a little harsh was that: - the ideas on 'self-remembering' were very vague at best, and incorrect at worst. In some instances, it likened self-remembering to 'enlarging the field of consciousness so both inside and outside worlds were grasped together', and then in other places, it was just relaxation and noticing 'a new quality of consciousness inside oneself' was present. Still elsewhere, it was feeling the inside of the body (sensations?). - the author exhorted the reader again and again to apply self-remembering, resist negative states, the ego etc. etc., but gave no actual means to do this (unless of course this was given in his lectures, but which was not stated). As with most spiritual literature, the author assumes that the common reader even has the capacity 'to do' (as opposed to Gurdjieff's chief claim that "man cannot do" and was but a machine (unless this realization had already set in, and one had started to work on himself/herself in a specific directed way). - 95% of the book was informational / conceptual material, and had to be taken on a pure faith basis- relating to ideas such as spiritual realms, spiritual functionings of the physical body, the real meanings behind ancient art and architecture, etc. etc.-- which is all well and good, except that it didn't really relate at all with The Fourth Way, or go beyond it. Ouspensky was shot down in a few places throughout, but is actually much more practical and easier to understand in relation to what 'self-remembering' entails. (The author probably latched onto Gurdjieff's worst teachings (in terms of impractical nonsense that probably was aimed at entertaining would-be seekers and those interested in theosophy type discussions), such as the idea of genetic information passing from one generation to another, the enneagram, the Hydrogen-Oxygen-Carbon theory, extracting 'secrets' from ancient art works etc.-- all of which are just distractions away from practicing self-observation and self-remembering) However, there were a few positive points, and a couple of interesting notes, (for those with the experience to discern:) * Relaxation and breath awareness is useful, and can lead to a becoming aware of a different state of internal consciousness-- which we would normally experience as 'calm', 'peace' etc. Noting the presence of this 'new' state at different times can help to develop it more often, and also compare it to our normal state of mechanical existence. * What we are aiming at is to experience ourself as the 'ABSOLUTE' (or rather I would term 'pure awareness' or nondual awareness), which is the goal of SELF-remembering (author's spelling). * There is a description on p35 of the use of Sufi meditation / mantra use, and this is an excellent description (for those with experience in using mantras), of using a mantra and directing it at different body parts, or over the whole body, and using parts as a 'sounding board' in order to experience a more global awareness, and also in order to lessen the hold of the 'ego' or 'nafs'. * It is of great help (towards self-remembering) to practice 'sensing' or 'feeling' oneself from the inside of the physical body- which really means sensations, and return to this practice as often as possible throughout the day. This can initially be done as a formal sitting practice (meditation), and later extended to other times. * It is a useful practice to be simultaneously aware of one's internal state and the external objects that are appearing in one's awareness. The author states that this 'knife's edge" is key to the gaining of a 'third state' that surpasses both. (Again details on this are minimal).

Mindfulness of Death (Part I)

Mindfulness of Death (One of the 10 Recollections)

I've recently been reading a book on Theravada Buddhism ("The Experience of Samadhi" by R.Shankman), which details some core differences in the practice of Concentration, Jhanas (and Mindfulness) taken in both the Pali Suttras and the Commentaries (Vissudhimagga). It is really a good book and recommended reading for some in depth analysis on the nuances around developing concentration and subsequent entry into the Jhanas.

Some attention is given to the use of 40 objects that may be meditated upon as gateways into deep concentration (access level concentration and beyond into the Jhanas).

One particular object was the recollection of 'death', which may only lead to 'access concentration', due to its complex nature, but has been nonetheless extremely interesting and useful for me over the last few days, and really has delivered the goods (ie producing access concentration levels immediately on recollecting the nature and object of personal 'death').

I may write more on this over the coming days.

In the meantime, here's some notes on the 40 objects for contemplation, and also on the 10 Recollections (from the Vissudhimagga and suttas):

Ten recollections (things to contemplate, pursue, and develop):

1. Recollection of the Buddha

2. Recollection of the Dhamma

3. Recollection of the Sangha

4. Recollection of virtue

5. Recollection of generosity

6. Recollection of devas

7. Mindfulness of in and out breathing

8. Mindfulness of death

9. Mindfulness of immersed in the body

10. Recollection of stilling

(from Anguttara Nikaya 1.287)

Mindfulness of Death  

§41. "Now, based on what line of reasoning should one often reflect... that 'I am subject to death, have not gone beyond death'? There are beings who are intoxicated with a (typical) living person's intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that living person's intoxication with life will either be entirely abandoned or grow weaker...

"Now, a disciple of the noble ones considers this: 'I am not the only one subject to death, who has not gone beyond death. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to death, have not gone beyond death.' When he/she often reflects on this, the (factors of the) path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed."

— AN 5.57

Forty meditation subjects

Of the forty objects meditated upon as kammatthana, the first ten are 'things that one can behold directly', 'kasina', or 'a whole':

(1) earth, (2) water, (3) fire, (4) air, wind, (5) blue, green, (6) yellow, (7) red, (8) white, (9) enclosed space, (10) bright light.

The next ten are objects of repulsion (asubha):

(1) swollen corpse, (2) discolored, bluish, corpse, (3) festering corpse, (4) fissured corpse, (5) gnawed corpse, (6,7) dismembered, or hacked and scattered, corpse, (8) bleeding corpse, (9) worm-eaten corpse, (10) skeleton.

Ten are recollections (anussati):

First three recollections are of the virtues of the Three Jewels:

(1) Buddha

(2) Dharma

(3) Sangha

Next three are recollections of the virtues of:

(4) morality (Śīla)

(5) liberality (cāga)

(6) the wholesome attributes of Devas

Recollections of:

(7) the body (kāya)

(8) death (see Upajjhatthana Sutta)

(9) the breath (prāna) or breathing (ānāpāna)

(10) peace (see Nibbana).

Four are stations of Brahma (Brahma-vihara):

(1) unconditional kindness and goodwill (mettā)

(2) compassion (karuna)

(3) sympathetic joy over another's success (mudita)

(4) evenmindedness, equanimity (upekkha)

Four are formless states (four arūpajhānas):

(1) infinite space

(2) infinite consciousness

(3) infinite nothingness

(4) neither perception nor non-perception.

One is of perception of disgust of food (aharepatikulasanna).

The last is analysis of the four elements (catudhatuvavatthana): earth (pathavi), water (apo), fire (tejo), air (vayo).

Of these, due to their complexity, eight recollections (excluding the recollection of the Body (kāyagatāsati) and of Breathing (ānāpānassati)), the perception of disgust of food and the analysis of the four elements only lead to access concentration (upacara samadhi).

Absorption in the first jhana can be realized by mindfulness on the ten kinds of foulness and mindfulness of the body. However, these meditations cannot go beyond the first jhana due to their involving applied thought (vitaka) which is absent from the higher jhanas.

Absorption in the first three jhanas can be realized by contemplating the first three brahma-viharas. However, these meditations cannot aid in attaining the fourth jhana due to the pleasant feelings associated with them. Conversely, once the fourth jhana is induced, the fourth brahma-vihara (equanimity) arises.

Due to the simplicity of subject matter, all four jhanas can be induced through mindfulness of breathing and the ten kasinas.

Meditation subjects and temperaments

All of the aforementioned meditation subjects can suppress the Five Hindrances, thus allowing one to fruitfully pursue wisdom. In addition, anyone can productively apply specific meditation subjects as antidotes, such as meditating on foulness to counteract lust or on the breath to abandon discursive thought.

The Pali commentaries further provide guidelines for suggesting meditation subjects based on one's general temperament:

Greedy: the ten foulness meditations; or, body contemplation.

Hating: the four brahma-viharas; or, the four color kasinas.

Deluded: mindfulness of breath.

Faithful: the first six recollections.

Intelligent: recollection of death or peace; the perception of disgust of food; or, the analysis of the four elements.

Speculative: mindfulness of breath.

The six non-color kasinas and the four formless states are suitable for all temperaments.

Something to keep in mind with Self-observation, and the need for Self-Remembering also.

I've been doing some extensive reading on the topic of Self-Observation- with respect to the teachings of Nicoll, R.Nottingham, Ouspensky, Colin etc.


These teachings on self-observation place it at the 'top' of the 'to do' list in terms of Work (Fourth Way) practices and activities. In fact, these teachings teach that it is pretty much all that should be done for a number of years, at least until the 'Observing-I' has been strengthened to some degree, and a large number of observations or 'photographs' have been stored, which describe the 'machine' at work. To aid in this, reminders may be set up (such as new habits), which can help us remember to perform this primary aim. No attempt should be made to change or judge what is observed, or to modify the machine's behaviour in any way.


As a result of the above, the idea is that our mechanical habits and nature would slowly be fully made conscious and of itself transform into a more intentional nature, a "Real-I" having been formed in us. Our real Self becoming more apparent, as opposed to what it is buried under.


These schools, in particular Nicoll, and R.Nottingham, assert that Self-Remembering shouldn't be attempted at all, and that it is rather an exalted and rare state, which may occur here and there, as a result of repeated Self-observation.


--


This is all well and good, and I tend to agree with the above. Self-observation is of importance at the start of any practice in 'knowing-oneself', and as a foundation for Self-Remembering. A certain degree of concentration or attention power is needed. And Self-observation can be safely carried out for a good length of time, starting with external observations on the physical body, and tending to internal (psychological) observations of our emotional states etc.


However, there is a slight danger here, and an omission that these above teachings tend to leave out- and which history seems to attest- to their own detriment.
And that is that an over-emphasis on 'self-observation' can easily lead to 'self-absorption' related to one's internal states, external habits, and external reactions. This is especially so, if one omits completely the practice of Self-Remembering.


The student can so easily get lost in 'self-observation' precisely because it is not-Self, and in fact, all of these observations are completely external to WHAT one really IS.
As a result, one could spend years observing the machine and its parts, and still not be any closer to a direct encounter with one's Self (ie. Self-remembering) or the 'big picture' (ie nondual awareness), apart from some vague feeling or random encounter. One could at best remain self-absorbed in an endless practice focusing on phenomenal objects- a practice which has reached its full potential- or at worst go completely insane (which actually happened to more than a few Fourth Way students and teachers tragically).




This is why the 'Direct Pointing' teachings such as those on Self-inquiry (Ramana Maharshi), or the Direct Path (Sri Atmananda) or other direct pointing methods such as Zen, or Mahamudra etc.,  are so valuable at a certain stage in the path (and yet are often given after a certain time spent in fruitful practice). These direct pointing applications offer the possibility of an encounter with what is beyond or at the origin of the merely external (phenomenal), and onto That which is actually doing the observing. Since the 'Observer' is already present, it does not need to be built (contrary to most Fourth Way teachings). Further, the original Fourth Way teachings, and Gurdjieff in particular, often mentioned explicitly that Self-remembering needed to be done in conjunction with Self-observation- otherwise, self-observation would largely be useless (this fact is often ignored in the above stream).


Therefore it is of big importance to actually learn to practice, and fit in, some work on direct self-attentiveness (Self-Remembering, or Self-inquiry etc.), along with one's practice of the observation of one's 'not-self' characteristics (ie. done during self-observation, vipassana, noting, mindfulness, etc.).


DP.

Self Observation- RN

"First of all, there is something to be learned about negativity and its power over us that you can verify in your recent experience. It does not matter how often you find yourself in sleep, only that you recognize it. The principal exercise is uncritical self-observation. Forget about transforming. Self-observation is your aim. Fill your environment and your schedule with reminding factors to observe yourself.

Your repeated efforts at self-observation will build a Work memory that will in turn remind you to do the Work.

All anyone can do for a very long time is practice self-observation. Observing negativity is one of the most informative ways to gain understanding about oneself and about the nature of sleep. You can use the feeling of negativity to remind yourself to observe: How are you negative? What is the source of your negativity? Anger, pain, fear? Make a practice of observing your negativity and separating some observing I's from it. Don't identify with it, become passive to it. If it continues to take place, let it but try not to give it your attention."

- Rebecca Nottingham.

A, B and C Influences.

A, B and C Influences

"The 4th Way Work classifies the forces working on man into A, B and C influences.  A influences are mechanical and random in nature, they seek to keep man occupied with the external world. They can be pictured as vectors of random magnitude and direction which all in the end add up to the zero vector. This is how A influences keep man in his place while providing a lot of random, transient motion. To take a physics analogy, this is like thermal motion of molecules. A influences are the normal realm of man and as long as man seeks no esoteric development these can be good and favorable.  A influences are influences or force vectors created within life itself. Influences such as race, nation, country, family, profession, entertainment, current ideas, customs and so on create A influences. These are the first variety of influences by which man is surrounded. These influences are distributed almost equally over all the surface of the cycle of life. Their effects are radiated outwardly and these effects are inversely proportional to the square of the distance, much like the way in which radiant energy is propagated. Any man is influenced by those influences that directly surround him. He is pulled every instant in this way or that way depending on the way they act on him at any moment within his spatial region. These A influences that surround him, all point in different directions creating a force vector nullification that is comparable to the electrical neutrality of large bodies, whereby no matter how intense the local electrostatic fields surrounding the atoms may be, there is always a space-distributed compensation that makes the whole body perfectly neutral. Those who live strictly by A influences are what Gurdjieff refers to as "nullities.' This is your "average man" in life.  B influences are vectors that are thrown into the field of A influences but these have a conscious source and a consistent direction. B influences do not cancel each other out and systematically recognizing and following these may lead man to the beginning of esoteric work. B influences differ from A influences because they are CONSCIOUS in their origin and have been created consciously OUTSIDE life by conscious people for a definite purpose. These influences are the "soul" of any culture and they are embodied in the form of religious systems and teachings, philosophical doctrines, art, etc. They are inserted into life for a definite purpose but although these influences are conscious in their origin they begin to act mechanically when they mix within the general vortex of life. Eventually 'B' influences will be transformed into 'A' influences after they merge together within this general vortex.  In some people there is a discriminatory power within them that allows them to discriminate between these two kinds of influences and they discern from this that there are certain influences that come from a source that is outside the mainstream of life. This person remembers them and FEELS them together and they begin to form a certain whole, a certain kind of magnetic "presence" within that person. This person may not be sure exactly what this feeling is and they cannot really give themselves a clear account of what these feelings necessarily mean but the end result is that they collect within this person and they form a MAGNETIC CENTER, and if the conditions are right, this magnetic center leads them to search for someone who knows the way and is connected to the source of these 'B' influences, that is, they seek a person or teacher who is connected to an esoteric center that stands outside the general laws of life.  It is from this source that the person sets on the WAY. The moment when the person looking for the way meets someone who knows the way then this contact is called the FIRST THRESHOLD or FIRST STEP. From this first threshold the STAIRWAY begins. Between 'life' and the 'way' lies the 'stairway.'  C influences are only found within the Work and can only be received in personal interaction with a conscious being. Receiving C influences requires a certain level of personal sensitization and receptivity. Failing this, C influences work like B influences.  C influences come from the SOURCE, that is, from an esoteric Center that is located outside of life. When they directly act on someone with a newly developing magnetic center THROUGH a teacher who is directly connected to the source then these influences are called C influences. From this connection the person's magnetic center will grow and will lead them to escape the dominion of the Law of chance and enter into the domain of consciousness.  The magnetic center is the organ the seeker gradually develops for discerning between A and B influences. External criteria cannot generally be used for distinguishing between A and B influences. A influences can closely mimic and parallel B influences. For example, such an influence may speak of the personal gain to be had in the Work, may preach humility while secretly priding oneself on one's great purity etc. Such influences generally involve a degree of dishonesty or deceit or service to self. The points may be arbitrarily subtle and no fixed checklist can be adequate. Discernment is a skill that eventually may become a part of one's being." See General Law, Law of Accident., Perspicacity, Third Force, Thresholds.

"The Work begins with dividing one's attention. If you have had no experience in this practice, try the following: While being aware of your external experience become concurrently aware of your inner state. This internal awareness is the beginning of self-observation. Self-observation is the foundation effort in this process, its value cannot be overestimated, and all development proceeds from that point. You must intentionally turn a portion of your attention inward in order to observe yourself. It is essential not to judge or criticize what one observes in oneself. These emotions will distort what one observes and inhibit progress."

- Rebecca Nottingham. Self-observation in the Fourth Way.

Self-Remembering, Ouspensky in The Fourth Way 1957.

"Self-remembering is an attempt to be aware of yourself. Self-observation is always directed at some definite function: either you observe your thoughts, or movements, or emotions, or sensations. It must have a definite object which you observe in yourself. Self-remembering does not divide you, you must remember the whole, it is simply the feeling of ‘I,’ of your own person." (1957, p. 107)