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Such social ordering has been inspired and assisted with the aid
of special potent terrestrial concentrations of these higher ener-
gies as embodied through a hidden tradition and the small num-
bers of highly evolved human beings that constitute it. Bennett
classifies such beings as "saints" because they have transcended
selfhood and speaks of them, collectively, as "belonging to the fu-
ture soul of Humanity called the Communion of Saints."118 In
The Dramatic Universe Volume IV Bennett calls this collectivity
the "Hidden Directorate"119 and in Gurdjieff: Making a New
World he uses the term "inner circle"120: the reader will recog-
nize the idea of the terrestrial esoteric centre. It is Bennett's view
that such centres have in the remote past existed at several loca-
tions in the world at which certain specific developmental lines
were pursued under the guidance of the demiurgic intelligen-
ces.121 Within historical times, Bennett associates the activities in
Central Asia of the Khwajagan ("Masters of Wisdom") – whom he
represents as exemplifying a kind of 'higher' or 'trans-Islamic'
Sufism122 – with the Sarmoun Brotherhood.123 It is Bennett's
view that the 'rumours of the Sarmoun Brotherhood' – which he
suggests originated in Babylonian times and subsequently mi-
grated to Central Asia124 – constitute traces of a genuine terres-
trial esoteric centre. And it is the Sarmoun Brotherhood which
Gurdjieff indicates to be the esoteric authority behind his own ac-
tivities. The interconnected arguments of Bennett's last two books
– The Masters of Wisdom and Gurdjieff: Making a New World –
tend towards the conclusions that Gurdjieff did have such a con-
nection125 and, hence, that a terrestrial centre has existed in re-
cent times in Central Asia.126
(v) Lastly, the idea that the esoteric centre sends out emissaries to
accomplish specific tasks is fundamental to Bennett's ideas about
Gurdjieff.132
Points (iii), (iv) and (v) indicate a picture of what Bennett under-
stood by the term "fourth way." For him it seems that the fourth
way is, in its largest sense, a hidden tradition which is synony-
mous with the conscious cooperation between the psychoteleios
and the higher powers (–i.e., the demiurgic intelligence and that
which stands above them) towards the fulfilment of the local
Great Work. This can be simplified to the statement:
This is a definition of the fourth way in its largest aspect. The ac-
tual work of the fourth way changes in accordance with the un-
foldment of the plan – on a scale of millennia – and specific needs
arising within civilizations and smaller sub-groups. Schools of the
fourth way are established in relation to such needs by people of
the psychoteleios order (who may be 'emissaries' sent out from a
geographical esoteric centre). From Bennett's writings it is possi-
ble to discern three interconnected scales of significance for
fourth way schools:
(i) In direct relation to the local Great Work one aspect of the task
of a fourth way school can be understood as to act as a focus for
the generation, storage and transformation of higher energies.133
(ii) Bennett calls those who participate in and are taught in fourth
way schools psychokinetic. This term signifies that, unlike the
mass of society who are psychostatic, they are on a path of objec-
tive inner development and change. Such objectivity stems from
their connection – through their teacher – to the higher, psycho-
teleios, source.134 It can be said that the degree of personal con-
nectedness of a person to the fourth way is in direct proportion to
their ability to serve consciously; and this, in turn, is in direct
proportion to their degree of inner development.135
This period is the greatest opportunity that has existed for many
thousands of years for the Work [fourth way activity]. Not for thou-
sands of years has there been such a need for people who are able to
work. The reason for this is that the transition from one system to
another can only come about through the third force. It cannot
come from...[either]...the governed or the power possessors.139
It is clear that Bennett understood both his own work and that of
Gurdjieff as subsumed within the fourth way. Bennett's represen-
tation of this 'meta-tradition' has been paraphrased as conscious
human participation in the Great Work. Specific fourth way
schools ultimately derive their authority from higher levels of ex-
istence where the plan of the local Great Work originates. With
regard to terrestrial authority, Bennett's position seems to be that
the teacher of a particular school may be, but is not necessarily,
an 'emissary' from the esoteric centre. And, in his view, this ter-
restrial esoteric centre – or hidden directorate – is probably, but
not necessarily or exclusively, geographically located.
This model of growth within the 'Gurdjieff fourth way field' can
serve to reconcile the two authority dimensions (Bennett as suc-
cessor of Gurdjieff and Bennett as servant of the higher powers).
His autobiographical accounts can be understood as saying that
his faithfulness to his own understanding of Gurdjieff's teaching
and its requirements eventually brought him into contact with the
higher authority of Gurdjieff's teaching such that he became a
source in his own right. This, if accepted, is lineage not by tempo-
ral succession but through right understanding. However, this is
definitely not to say that Bennett's actual contact with Gurdjieff
was unnecessary or irrelevant. Clearly this is not the case. Bennett
could not have established himself within Gurdjieff's 'field' if he
had not been directly taught by him. Moreover, even when he
gained independent connection to the higher authority, his aims
were still framed in terms of his understanding of Gurdjieff's pur-
poses and his own sense of direct obligation. That is to say, his
own work was sited within, or at least considerably overlapping,
the Gurdjieff 'fourth way sub-field' and this emphasizes the sig-
nificance of his specific connection to him. Nevertheless, this
situation can be understood as having existed by virtue of the di-
mension of deep continuity which had been simultaneously the
main guiding principle and the fulfilment of his search over a
twenty year period.
The questions and perspectives which have been raised above will
be explored in detail in subsequent chapters. However, the next
chapter examines in more detail the purposes and explicit antece-
dents of Bennett's fourth way school (the International Academy
for Continuous Education). Specifically, it further examines the
relationship between 'Bennett as a pupil of Gurdjieff' and 'Bennett
as a spiritual master in his own right under the guidance of the
higher powers.'
Endnotes
110See Witness, p.368 where, of the period immediately prior to the in-
spiration to found a school (—i.e., the late nineteen sixties), Bennett
writes: ."..I began to see that the 'Higher Powers' [demiurgic intelligen-
ces] cannot work except through man....Synergy [the ideal of the new ep-
och] is not cooperation with the Demiurgic Essence, but becoming oneself
a demiurgic intelligence.
113See The Dramatic Universe (A Short Guide and Glossary), p.27 and
Needs of a New Age Community, p.10.
114Bennett tells us that the "moment" within which the Demiurgic Intelli-
gences work – and hence within which they perceive the development of
humanity – is on a scale of thousands and even tens of thousands of
years. This must be seen in the context of the fact that they are deemed to
have gradually guided the evolution of life as a whole over a periods of
tens of millions of years. (See, e.g., The Masters of Wisdom, p.41.)
116The "Epoch" is a sub-stage within the Great Cycle, during which all of
humanity are guided within a particular "Master Idea" (The Dramatic
Universe, Vol.IV, p.74). Bennett's "Megalanthropic Epoch" commenced
around 550 B.C. He associates this with the idea – which arose on a
global scale – that spiritual salvation is possible for everyone and not just
for the god-king/high priest as had previously been the case during the
"Hemitheandric Epoch." According to Bennett the master idea of the new
epoch, which began around the middle of the nineteenth century, is "Syn-
ergy" meaning that humanity is now challenged to attain a greater level of
cooperation both within itself and in relation to the higher powers.
134See The Dramatic Universe, Vol.III, pp.242-62; see also the posthu-
mously compiled Needs of a New Age Community, pp.27-35.
135However, this should not be taken as indicating that service can only
begin when a certain level of advancement is achieved: Bennett is clear
that service is an integral aspect of the work from the very beginning. (See
The Sevenfold Work, pp.73-81.)
136I am borrowing this analogy from Rodney Collin whose views on the
role of fourth way schools in the inception of new civilizations were strik-
ingly similar to those of Bennett. Collin compared civilizations to organ-
isms and the individual human beings composing them to cells. He wrote
that:
137The Dramatic Universe, Vol.IV, p.325. Also see The Dramatic Uni-
verse, Vol. III, p.282 and cf. p.258, p.260 and p.252.
142Witness, p.372.
143Witness, p.v.
148He saw the foundation of such a community as the next stage in the
development of his school – this never took place. (See Witness, pp.381-
3.)
153I discuss the relationship between 'strong' and 'weak' versions of the
"esoteric centre" as represented in the Gurdjieff literature in Chapter
Four.
154In 1973 Bennett wrote: "I had reached the conclusion that Gurdjieff
was more than a Teacher and less than a Prophet." (Witness, p.379.) Ref-
erence to Bennett's discussion of the four sub-divisions of the psycho-
teleios order (The Dramatic Universe, Vol.III, pp.266-73) will serve to
elucidate his meaning. By placing Gurdjieff below a "Prophet" and above
a "Teacher" Bennett is undoubtedly saying that he was psychoteleios and
probably indicating that he was a "Saint."
169However, it must be noted that Bennett did not seek total separation
from the Foundation. With regard to the separation of his work at
Coombe Springs from that of the Foundation in October 1955 he states
that he hoped it would only be temporary (Witness, p.316). Even when he
commenced the Subud period (1956-7) he consulted with Madame Ous-
pensky and Madame de Salzmann – prior to the involvement of his own
pupils – (Witness, pp.322-3 and 326) and hoped to take the other Gurd-
jieffians with him (ibid., p.328); however, this did not occur and the sepa-
ration of the ways became total (see, e.g., A. Bright-Paul, Stairway to
Subud, p.189). – I examine the dynamics of Bennett's relationship with
the Foundation in Chapter Six.