Gurdjieff Higher Body Tech: In a Nutshell

A Systematic Expansion of Gurdjieff’s Theory of the Higher Being Bodies

Abstract

Gurdjieff outlines his theory of higher bodies, in In Search of the Miraculous, within the context of a student’s question on immortality. Gurdjieff’s overall presentation starts with an explanation of the Four Ways: i.e. the way of the fakir (the physical way), monk (the emotional), yogi (the intellectual), and the sly man (developing all three centers).

He indicates that the follower of one of these four paths works on primarily one center (either physical, emotional, or intellectual), or for the fourth way, on all three. These ways have the potential to eventually bestow upon the path-follower immortality, through the formation of a higher type physical, emotional, or mental body — or in the sly man’s case, all three bodies.

A Perceived Method 

I have identified a pattern, along with a method, in the psychological and alchemical revelations of Gurdjieff and his disciples. In Nicoll’s theory of the emotional center, for example, Nicoll indicates that the three divisions: I. Moving; II. Emotional; III. Intellectual… 

… work with, or are fueled respectively by, the three energies or hydrogens on Gurdjieff’s Food Transformation Chart: la 24; fa 24; re 24… 

If you can interpret the above Diagram (Nicoll’s books are quite helpful), you will find that the three hydrogens: la 24, fa 24, re 24 are derived respectively from the transformations of food, air, and impressions. 

So in other words, the three divisions of the human emotional center are fueled or run on the energetic transformations of three separate octaves, deriving from three completely separate levels of the human being. The outer division of the center is the coarsest emotionally and runs off a physical food transformation. The middle division of the center is spiritual or religious (as seen in the first chart, above) and runs off a transformation of air. The innermost division is most exceptional spiritually and runs on a transformation of impressions.

If one can eventually over time learn to sense and produce the actual energies, making up and fueling the emotional center divisions (la 24, fa 24, re 24), one will have full and complete control over the formation and functioning of that center.

The Key to the Substances Making Up the Higher Bodies 

Gurdjieff gives us a key in his Beelzebub’s Tales, in which he states that the astral body is produced by the breath, and the intellectual body is formed from impressions.

If the middle divisions of the centers are fueled by the breath, then it is almost certain, in fact a given, that the middle divisions of the centers  — being fueled by breath — play a significant role in the astral body, along with its creation. It cannot be otherwise.

And equally, in turn, the innermost divisions of the centers — being fueled by impressions —would be foundational for the creation and functioning of the intellectual body.

So, going back to the previous example, concerning the emotional center and its three divisions with their three energies. In the first diagram, the middle division (“II The Emotional Part”), that particular division would be a foundational component of the astral body. And not surprisingly, one can see there that Nicoll posits that the middle division produces “religious emotions, aesthetic emotions, moral emotions, & conscience.” The astral body therefore, being a higher “emotional body”, then would possess an emotional center (created from a division of the overall emotional center) that could emanate religious, aesthetic, and moral emotions, and it would possess a conscience as well.

Looking at the second chart above, one can recall that fa 24 is the fuel for the emotional center’s middle division. Therefore, the astral energy fueling the astral body’s emotional center would primarily be, according to Gurdjieff & Nicoll, fa 24.

In essence then, it is imperative for one to separate — in one’s mind and in one’s efforts towards creating the bodies — the divisions of the main centers, and make sure that each separate division is a fundamental core and functioning part of its corresponding body. It is essential that the higher bodies consist of their proper hydrogens and also have their suitable emotional and intellectual characteristics, deriving from the appropriate center divisions.

The Key to Building the Higher Bodies

Finally, Gurdjieff gives us a defining framework for how the higher bodies are formed — a key to their structure and energetic makeup. It is in his explanation of the “centers of gravity” of the four bodies. Gurdjieff here states that each of the four bodies consists of three levels. He also states that there is a defining hydrogen, a certain specific energy or vibration, which can be identified as the main or primary vibrational hydrogen — or center of gravity — of each body level.

If these main, central hydrogens could be internally identified, sensed, and produced, then it would be possible to create a higher body in a conscious, systematic way. One could build a higher body consisting of three levels, using specific, identified hydrogens as the core for each level of that body. For example, if the first level of the astral body consisted, on average, of the hydrogen re 96 (as Gurdjieff actually indicates on the “center of gravity chart” below — second column), then one could conceivably use re 96 to start building the bottom story of the astral body.

As was just said, Gurdjieff charts re 96, below, as the foundation of the astral body. Not coincidentally, in In Search of the Miraculous, re 96 is identified by Gurdjieff as “animal magnetism”; and in Beelzebub’s Tales Gurdjieff says that the astral body is based on animal magnetism or “hanbledzoin”. Gurdjieff indicates that hanbledzoin is “the blood of the astral (kesdjan) body.”

Here is his chart…

 

The chart consists of four columns, which denote the four bodies (physical through divine; left to right, respectively.) Each body is made up of three levels or stories, with each level consisting of one main hydrogen, as its center of gravity. For instance, the physical body, on the column farthest left, consists of three stories, with each having a center of gravity: h 192 on the lowest level, h 96 on the middle level, and h 48 on the top story.

Those stated hydrogens (h 192, h 96, and h 48) might mean very little on their own; a hydrogen can be any substance whatsoever, at that vibrational level. But when applying the hydrogens indicated by this third chart, to the second chart above (the chart indicating the energies transformed in the body, or “Food Transformation Chart”), one can easily identify what exact hydrogens make up each of the stories of the higher bodies, and also where in the body they are located.

For instance, taking the second column on the chart above (bottom to top: 96, 48, 24), this column represents the three levels of the astral body. Let’s then go back to the second chart (Food Transformation), and find those three energies or hydrogens within the body, but on the “breath octave” of that chart, since we are dealing with the astral body. As was stated, the astral body derives from the breath octave energies.

Looking at that second chart, we can identify the three hydrogens on the breath octave as re 96, mi 48, fa 24. Re 96 is a type of higher animal magnetism, mi 48 is an energy of thought, and fa 24 is an energy for the production of astral emotions. Re 96 is located on the second level of the body (chest), mi 48 is located in the head, and fa 24 is located again in the chest. Thus the lowest story of the astral body is in the chest and has a center working with re 96. The second story of the astral body is located in the head and works with a part of the mind working with mi 48, and the top astral body story is again in the chest and has a center which produces higher astral emotions, using fa 24.

Here are how the energies, centers, and construction of the astral body appear…

In constructing the astral body, one would need to start by identifying and sensing or feeling the inner “taste” of re 96, i.e. astral animal magnetism or “hanbledzoin”, within the chest and from within the breath transmutation itself.

Next, a center would need to be constructed using that hydrogen (re 96), which would act as a “center of gravity” for the foundational first or lower story of the astral body. 

One would then need to proceed to the second story in the head, by attempting to create a center from mi 48; essentially making a separate center out of the middle division of the intellectual center.

Finally, one would need to return to the chest or midsection, and create a center of gravity using the middle division of the emotional center, as was described above in the example, using fa 24.

Along the way, at the construction of each level, it would be necessary to collect internally enough of the appropriate substances to “flesh out” the actual body itself. Each level’s center would need to act as a gravitational center. One would need to intentionally use each center as a magnet; using it to pull in and gather to itself (or rather within oneself) the qualities and substances needed to form the “flesh and bones” of the astral body.

The diagram below shows the energetic makeup of the four bodies. The overall approach is based upon the chart at the very top of this diagram (the Center of Gravity of the Four Bodies, from earlier), which designates four columns of numbers. This is Gurdjieff’s chart indicating the “center of gravity” of each of the three stories, of each of the four bodies. In essence, this chart can be used, I believe, as a shortcut, or “quick way” to accurately build the essential structures for each of the four bodies.

The four bodies — physical, astral, mental, divine — have the Food Transformation Chart upon each. Each chart shows the energetic structure of that particular perfected body. 

The mental or consciousness’ body’s top story consists primarily of pure consciousness, i.e. the emanation of the individual’s soul or atman (the “cit” or consciousness of sat-cit-ananda). Its second story, in the midsection consists of the emanation of pure love (the “sat” or being or will, from sat-cit-ananda). The third story represents the divine play of Śiva and Śakti, ananda or bliss. 

The divine body on the right is really ultimately the Divinity him/herself (from the limited perspective that our level of being and knowledge will allow.)

At the far right are the various color-coded hydrogens on the Ray of Creation, which correlate with the same energies in the charts upon the four bodies.

 

“The first step on the path is the friction within the mind; the struggle between ‘yes’ and ‘no’.”

Eric Eugene Scott 

to-be-able.blogspot.com

Time, Eternity, and the Four Ways of Gurdjieff

“But on the fourth way knowledge is still more exact and perfect. A man who follows the fourth way knows quite definitely what substances he needs for his aims and he knows that these substances can be produced within the body by a month of physical suffering, by a week of emotional strain, or by a day of mental exercises— and also, that they can be introduced into the organism from without if it is known how to do it. And so, instead of spending a whole day in exercises like the yogi, a week in prayer like the monk, or a month in self-torture like the fakir, he simply prepares and swallows a little pill which contains all the substances he wants.”

— Gurdjieff 

 Impermanence is a factor in all of Life. It is intimately related to Time, as an aspect of Time. Because of the nature of impermanence we only have so much time in our lives. We as humans measure time with the length of our lives. So as with all things in Nature, our lives only last a certain length of time. And then we are faced with the unknown.

If impermanence were posed as the riddle of life, as a question to be answered, or a problem to be solved, then the transference of one’s life into the Eternal, above Time, would then be the path to solving that riddle. The achievement of immortality is the answer to the question posed by impermanence and death. The Eternal transcends Time and also unties the knot of impermanence.

Religions and philosophies have differing approaches to what lies beyond this life, but generally they all agree that it is better in theory to live “the Good Life” (usually meaning an overall moral life), as that determines a happier and more satisfactory result in what comes next after death. A good or moral life is for the average man the most accessible way to approach immortality; although, as there are degrees of morality, so there are also degrees of success in achieving immortality. That is to say, while immortality is a goal, perhaps viewed as a prize to be won, it can also be looked at as a long-term goal, being obtained either over time somehow after death, or over several lifetimes of work.

An archetypal symbol of impermanence is the Moon, with its phases of waxing and waning; its completeness in its ‘full phase’ and its emptiness at its ‘new phase’. The Upanishads call the Moon ‘King Soma’, as the Moon governs the tides of the oceans, the sap within herbs and plants, and the life energies of the animal realm. Gurdjieff said cryptically that Life on Earth serves as ‘food for the moon’, the Moon governing the life energies of living beings, and then absorbing those same life energies at their deaths.

Some philosophers ask if there is an immortal spark in Man, a Self. The Upanishads attest that the mere act of doubting the existence of that spark of Self within leads to “darkness”. Other philosophers ask if Man has a “soul”; perhaps a rephrasing of the question, “Who am I?”. That is a question that can be answered for oneself upon honest self-reflection: Man internally is governed by change, by impermanence. The solid within Man is, upon reflection, instead actually mutable. Outwardly, he projects a personality of stability to the world and to others. But inside he changes constantly, becoming almost an entirely different person from day to day, and from minute to minute. He is internally subject to changing moods, emotions, and thoughts; even his self-image mutating daily.

Gurdjieff claimed to have unveiled a hidden system that could over time help Man achieve inner permanence, what he called “will”, although probably not what the modern West calls “will power”. Will is a factor within Man which allows him to walk amongst the mutability and ever-changing impermanence of the World, without himself changing. A man with “will” is also a man with consciousness. He is not the product of outward factors; he is not a pawn in the hands of Life. He is a player himself, playing the pieces on the game board of Life, and winning.

To Gurdjieff, a man with will and consciousness, (and also, as he said, a man with the “ability to ‘do’”), that man could also be said to be immortal. That is because that man has developed enough structure within himself that he could be said to have developed a series of “higher bodies”; bodies which last after the death of the physical body.

Gurdjieff said there are only four distinct, very narrow ways or methods to achieve immortality, to develop will, or to “crystallize” those higher, permanent bodies. These specific ways are the only ways in existence; all that is available to mankind. Failing to achieve permanence through these ways, man can only serve as “food for the moon”. The East Indian Upanishads also speak of life serving as food for the moon (Brihadaranyaka Upanishad  VI 2 16). But it goes into much more detail about what that process means; which generally boils down to life being subject to reincarnation. To the East Indian philosophers also there was certainly a spectrum of different karmic outcomes for a man, from the unsatisfactory rebirth as a biting insect, to the superior rebirth within the family of holy parents. 

The rest of this essay will describe ways out of the rule of impermanence; ways or paths that develop an inner structure and solidity of some kind — methods that develop the soul. In the following I hopefully plan to illuminate the four ways Gurdjieff described for a human being to achieve immortality, the four paths to no more rebirth, the paths to eternity.

“Right work on oneself begins with the creation of a permanent center of gravity.”1

— Gurdjieff 

Gurdjieff was a spiritual technician, as well as a spiritual scientist in a way. He developed or transmitted a psychology that describes Man as having definite centers; centers of intellect, of emotion, and also the centers that govern the physical body. Gurdjieff was a technician in that he strived to fine tune the centers of himself and of his students. But he was a scientist in that he identified definite ways of working in the world, based on the development of those centers, which lead to immortality.

Gurdjieff taught that human evolution could proceed along the lines of development of Man’s different centers: either intellectual, emotional, or physical. Specifically, he called these three lines of work the way of the Yogi, the way of the Monk, and the way of the Fakir, respectively.

These three lines of work on oneself, of self-evolution, are all Eastern paths, not to be found in the West. And all of these lines require a man give up his life of a householder, and follow a teacher or guru in a school, temple, or ashram. A man choosing one of these paths has to leave his life in the world and never go back.

The way of the Fakir is the way of the body. It is the most difficult of all the ways, as well as the longest and the most uncertain. It entails the Fakir going through much torture and hardship; standing unmoving upon his fingers and toes, standing motionless with one hand upraised above him, adopting an uncomfortable yoga posture and holding it for days, weeks, and years. After a long time though, and after much struggle, the Fakir may develop will — will over the body. At this point he can accomplish many things physically, and overcome great obstacles, he can obtain what he wants.

The next way is the way of the Monk, the way of emotions. This is not as long and hard as the first way, but still requires much labor and hardship. The Monk struggles to modulate his emotions, refraining from sinful negativity, and developing faith, charity, and love of God. After many years of intense prayer and works of charity, he may develop unity, or will over the emotions.

Then comes the way of the Yogi, he who develops the mind. This is the quickest way of the three; the Yogi knows what he wants to achieve and how to achieve it. He works on and elevates the mind.

But these ways of the East are almost impossible for a Westerner to access and follow. Fortunately, there exists a fourth way; a way that follows all of the first three ways — ways of the body, emotions, and intellect — all at the same time. The fourth way dictates that the follower work in the world, in the situation that he exists already. 

Work on the fourth way can be tricky in that Gurdjieff himself did not leave an organization in place, as a school for his followers. As a result the real inner work upon the emotions and intellect can often be overlooked. Mimicry can pass as attainment. Buzz words and catch phrases can be repeated unconsciously in place of genuine teaching. Simply adopting a serious facial expression or somber vocal tone allows one to fit in. Worldly success or fame or even simply physical beauty can make one a candidate for teachership. Inner work is of course rare and difficult upon any of the four paths.

The schools of the fourth way are not in public existence now. 

Fortunately, there is a type of “fourth way teaching” which has been transferred to the West and which still legitimately exists. That is the transference of Tibetan Buddhism which has taken place over the past few decades. Tibetan Buddhism is a definite type of work on the mind, emotions, and body. It has aspects of the ways of the Yogi, the Monk, and the Fakir, all three. It is a legitimate school which the West now has access to.

In Tibetan Buddhism there is a sophisticated development of the emotions with the adoption of compassion and loving-kindness in a very dedicated way. There is also an intricate teaching of inner yoga, entailing complex visualizations and movement of the winds within the channels. Then there is the purification of the body through prostrations and offerings.

Tibetan Buddhism is an “inner Buddhism”, as my guru has said; rather than just outward show, or superficial and repetitive physical imitation. However, this inner layer of Tibetan Buddhism can be accessed through also internalizing and practicing the Gurdjieff system in addition to Buddhism. One could say that the fourth way teachings are a key, which turns on the ignition of Tibetan Buddhism. Though the presence of an accomplished Tibetan Buddhist guru also gives one access to the great power of this vehicle, its engine. A real guru is not only indispensable as a teacher, but acts, in a way, as a “fourth way guide” to the student. The two systems are quite complimentary.

“All religious teachings, excepting of course the completely degenerated religions of savages and the invented religions and sects of modern times, consist of two parts, the visible and the hidden.”2

— Gurdjieff 

In summary, the path to immortality is difficult to find in the modern world. But one can approach it as a householder in the West through living a life of conscience, and also of consciousness. And if one wants an organized way to follow — a fast way, so to speak — one need not travel to the East. The East has come to the West, in the transference of Tibetan Buddhism, with its Lamas, from across the world. Gurdjieff’s legacy is his words and writings, along with his system. Internalizing his system can open the door to the inner workings of any legitimate religious path, but in particular to those of Tibetan Buddhism, which has preserved the wisdom and technology of thousands of years of Eastern sages. 

Under the law of impermanence, all philosophical and religious organizations degenerate eventually. It takes a highly developed man or woman, a teacher or guru of inner substance, to reinvigorate a faith or philosophy, to breathe life back into it. If one happens to encounter such a man or woman, they can be the door to the Path — the Path to Immortality.

“There is not, nor can there be, any outward initiation. In reality only self-initiation, self­ presentation exist. Systems and schools can indicate methods and ways, but no system or school whatever can do for a man the work that he must do himself. Inner growth, a change of being, depend entirely upon the work which a man must do on himself.”3

— Gurdjieff 

1. Gurdjieff — In Search of the Miraculous, P. D. Ouspensky chapter 12

2. Gurdjieff — ibid

3. Gurdjieff — ibid, chapter 15