John G. Bennett - Knowledge

1604:. Before the book was ready for publication Shushud pulled out of the project, telling Bennett that he did not trust the publisher, apparently on the grounds that Bartholomew had deducted state income tax from the advance payment for the book. However, eventually it became known that what Shushud was really objecting to was Bennett's contention in the book that Gurdjieff had established personal contact with the Khwajagan, and that therefore it is very likely that at least some of Gurdjieff's major teachings are based directly on what he had learned from the Khwajagan. Due to Shushud's disagreements with Bennett over this issue, Bennett ended up dividing the proposed book into two separate books, titled respectively 1596:

concluded that Shushud's wordless universal zikr produced results similar to those of the latihan, while omitting many of the risks attendant on 'opening' people through Subud. Bennett observed that occasionally there are people 'opened' through Subud who experience some harsh and/or dangerous effects (for which they are unprepared) during the operation of the latihan. This observation led him to have reservations about the supposed absolute safety of the latihan for the general public. As a result of these reservations, Bennett became increasingly attracted to the

1159:, interested in Subud, contacted Bennett. The following year he made the first of many visits to the abbey to teach the monks. These visits brought him into close contact with the Catholic Church. Dom Albert-Jacques Bescond, OSB (1920–1986) was the first monk from the abbey to be 'opened', followed by many others. At St. Wandrille, Bennett first had a deep experience of what he believed was the destined unification of Islam and Christianity. He had given this possibility philosophical expression through his concept of 'essential will', as detailed in his 931:

more fully on the group work at Coombe Springs. He lectured frequently, trying to fulfill a promise he had made to Gurdjieff to do everything in his power to propagate his ideas. Friendly relations continued with Madame de Salzmann and her groups throughout 1951 and 1952, but by then Bennett was convinced that his more senior students were not making progress. He believed that he had to learn firsthand whether there still existed an ancient tradition or source from which Gurdjieff had derived his teaching.

774:"Ouspensky fell under the impression that Bennett was setting himself up as a teacher and plagiarising his lecture material. Instructions were sent to all members of Ouspensky's groups to disassociate themselves from Bennett, who found himself vilified and ostracised, but still supported by a small loyal following. He decided to go ahead with his work of communicating his understanding of the System to people, and to create a society or institute to serve as its vehicle". 661:, in October 1922. Bennett visited in the summer of 1923, spending three months at the institute. This experience further convinced him that Gurdjieff had profound knowledge and understanding of techniques by which man can achieve transformation. Gurdjieff encouraged Bennett to stay longer, but Bennett was short of money and so felt obliged to return to work in England. Though Bennett expected to return to the group soon, he would not meet Gurdjieff again until 1948. 787:"To promote research and other scientific work in connection with the factors which influence development and retrogression in man and their operation in individuals and communities; to investigate the origin and elaboration of scientific hypotheses and secular and religious philosophies and their bearing on general theories of Man and his place in the universe; and to study comparative methodology in history, philosophy and natural science". 167: 1731: 1496: 1394: 1285: 1196: 1052: 945: 829: 682: 562: 403: 65: 24: 1140:), to come to England. Pak Subuh came to Coombe Springs, where all Bennett's pupils were given the opportunity to be 'opened'. Soon Bennett was instrumental in spreading Subud practice all over the world. He travelled extensively to spread the Subud exercise, sometimes in the company of Pak Subuh. Bennett translated Pak Subuh's lectures into various languages. His introductory book on Subud, titled 1573:

persuaded him to think in terms of larger numbers and a relatively isolated locale in the countryside. Bennett realized that work on the land (which he considered to be an essential part of teaching the proper relationship between mankind and the rest of creation) would require a larger number. Both Hasan Shushud and Idries Shah made recommendations that, for the most part, he disregarded.

1462:. When they met, Shah presented Bennett with a document supporting his claim to represent the "Guardians of the Tradition". Bennett and other followers of Gurdjieff's ideas were astonished to meet a man claiming to represent what Gurdjieff had called "The Inner Circle of Humanity", something they had discussed for so long without hope of its concrete manifestation. 799:, which had housed research laboratories used by BCURA. The Bennetts moved in with ten of Bennett's closest pupils, with the intention of starting a small research community. Coombe Springs became a centre for group work. In addition to the small community who lived there permanently, hundreds of people visited Coombe Springs for meetings and summer schools. 646:. Bennett became determined to pursue the search for a deeper reality. He had been profoundly impressed with Gurdjieff's ideas about the arrangement of the human organism and the possibility of a man's transformation to a higher state of being, and would later dedicate much of his life to the elaboration and dissemination of those ideas. 1478:

was left with the educational research work as its main focus. The work with the Hirst Research Laboratories of G.E.C. bore fruit in the new teaching machine, the 'Systemaster', and Bennett organised various young people around him to write and develop teaching materials that followed the structural communication method.

539:"All day long I was dealing with different races: English, French, Italian, Greek, Armenian, Turkish, Kurdish, Russian, Arab, Jews and people so mixed up as to be no race at all. Each and every one was convinced of the superiority of his own people. How could everyone be right and all the rest wrong? It was nonsense." 1612:(1975) (not published until after Bennett's death). However, in spite of Shushud's disagreements with Bennett over this issue, it appears that Bennett nevertheless (in the end) borrowed heavily from Shushud's teachings on the Khwajagan (probably against Shushud's wishes), in order to bring his book on that subject ( 1623:, and many others have attested to them. While criticising Bennett's methods, Shushud impressed on him that "Your only home is the Absolute Void". However, Shushud eventually agreed that what Bennett was doing for young Western seekers was more suitable for them than his own strict methods of fasting and zikr. 770:. The groups continued and expanded in London throughout the Second World War. Bennett began writing and developing his own ideas in addition to Gurdjieff's. Ouspensky repudiated him in 1945, which proved very painful for Bennett. He had lost touch with Gurdjieff during the war and believed him to be dead. 507:"It was perfectly clear to me that being dead is quite unlike being very ill or very weak or helpless. So far as I was concerned, there was no fear at all. And yet I have never been a brave man and was certainly still afraid of heavy gun fire. I was cognizant of my complete indifference toward my own body." 1124:). For a number of reasons, Bennett felt that Gurdjieff had expected the arrival of a very important teaching from Indonesia. In spite of deep reservations, in November 1956 Bennett allowed himself to be 'opened' by Husein Rofé, a native Englishman (1922–2008) who had studied in the East. Rofé used the 471:, lost all of his money and his wife's in an investment that failed. Bennett later displayed an extraordinary talent for languages, which enabled him to talk with many spiritual teachers in their native tongues. He studied Hindu, Buddhist, Islamic and Christian sacred texts in their original languages. 1716:

In the months before he died, Bennett worked to establish an experimental "ideal human society" embodying the methods and ideas that he had developed and derived from Gurdjieff. He made substantial efforts to overcome the rifts that had grown between different groups of Gurdjieff's followers, and was

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With his death the institute was faced with the typical problems of a body which had been led almost single-handedly by one man since its inception. The decision was taken to continue the Academy's work until the five-year period, originally specified by Bennett, had been completed. The setting up of

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As he tells the story in his autobiography, although various spiritual leaders had urged him at various points in his life to strike out on his own path, it was not until near the end of his years that he felt fully confident to assume the mantle of the teacher. Bennett relates how Gurdjieff had told

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By 1969 the company which had been formed to explore structural communication – Structural Communication Systems Ltd. – was floundering and Bennett's health, too, was in a dangerous state. After his recovery, Bennett looked afresh at the situation and the conviction came to him that he should take up

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In the spring of 1966, The Institute for Comparative Study donated Coombe Springs to Shah, who promptly sold it for a housing development. The Djamee was destroyed. About half the people who had studied under Bennett were integrated into his groups while the rest were left 'in the air'. The institute

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From 1963, the pattern of exercises that were subsequently followed at Coombe Springs combined the latihan with different techniques such as the Gurdjieff movements. The meeting hall was completed with the fitting of a balcony for viewers and an external access through stairs for spectators. Lectures

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In 1950, Bennett was falsely accused of harbouring communists on his staff, during a communist scare in Great Britain, and he was forced to resign from Powell Dufryn. (He later resisted several attractive offers to return to a career in industrial research and administration). He began to concentrate

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The old laboratories were used as dormitory space; they were known as the "fishbowl" because of the large amount of glass they had. A "new building" was later built for superior accommodation. The main house was used for meetings as well as accommodation. Coombe Springs took its name from an original

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Bennett's eighteen months' tenure in this position were so eventful, that he is still regarded as a major figure in the political life of Turkey in that period. Bennett's success resulted in some animosities among his superiors and he was recalled to London in January 1921. He resigned his commission

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Bennett and some of the Coombe Springs residents had moved into a nearby house in Kingston upon Thames, where the family (the Bennetts now had two sons and two young daughters) would live quietly for four years before Bennett embarked on his last great project - an experimental school for passing on

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Bennett served the British government as a consultant on the Middle East, and interpreter at the 1924 conference in London intended to settle disputes between Greece and Turkey. He was invited to stand for parliament, but he chose instead to give his personal studies precedence over his public life.

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After the war, Bennett had married Evelyn, with whom he had a daughter, Ann, born August 1920. Evelyn had stayed in England when he was posted to Turkey. Bennett's immersion in Turkish affairs and his relationship with Winifred Beaumont, an English woman living in Turkey, placed increasing strain on

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Some of Bennett's pupils were dismayed. Subud's spontaneous exercise seemed to some to be the antithesis of Gurdjieff's methods for spiritual awakening, and Bennett's enthusiasm for it served to deepen the divisions within the Gurdjieff groups. Many people left the Coombe Springs groups, but others

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Bennett's deep involvement in Subud meant less participation in the work-group activities and exercises that had been practised until he began this work. The meeting hall was left unfinished without its intended viewers' balcony and its striking pentagonal floor was filled in to allow for latihans.

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In 1955, Bennett initiated a project to build an unusual nine-sided meeting hall at Coombe Springs for the performance of Gurdjieff's sacred dance movements. This, together with his public lectures in London, completed the rift with Madame de Salzmann. The project took two years to complete. At the

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During 1954, differences of opinion became more obvious between Bennett and Madame de Salzmann regarding the promulgation of Gurdjieff's teachings. Bennett decided that an effectual working relationship with her groups was not possible. He wanted to execute Gurdjieff's last directives literally, by

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Ouspensky died in 1947. In 1948, Bennett went to the United States and met Ouspensky's wife, through whom he learned that Gurdjieff had survived the Nazi occupation of France and was living in Paris. Though it was 25 years since they had last met (due mainly to Ouspensky's longstanding veto against

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In the last year of his life, he gradually made it known to those working with him, that his own personal task centred on the creation of a way of religious worship that would be accessible to men and women of the West who were lacking in religious formation. During this period he made experiments

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as a document describing the true community. His contact with Idries Shah combined this in his mind with the possibility of establishing a Power House where 'enabling energies' could be concentrated. He set his sights on some kind of self-sufficient community, populated by Sherborne graduates, to

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It remained unclear as to what the future relationship between the institute, Bennett and Shah could become. Due to extreme pressure from Shah, Bennett eventually decided to put Coombe Springs at Shah's disposal to do with as he saw fit. In October 1965 at an extraordinary General Meeting of the

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The soaring price of land in the UK led to Bennett's interest in starting something in the US. In 1974, he signed an agreement whereby the institute loaned $ 100,000 to a newly formed society for the foundation of a psychokinetic community. He signed this document shortly before his death on 13

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In April 1972, the Sufi Hasan Lutfi Shushud (1901-1988) came to stay for a few months at the Academy. Shushud and Bennett had met in Turkey ten years previously, and Shushud had visited Bennett's Surrey home in 1968, at which time he initiated Bennett into his wordless, universal zikr. Bennett

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Shah originally indicated that he would take Bennett's psychological groups under his own wing. Bennett welcomed this, as it would allow him to concentrate on research and writing. However, he again found himself unpopular - not only with conservatives within the institute, but also with other

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In 1962, Bennett gave a seminar on spiritual psychology in which the various elements he had received (particularly from Gurdjieff, Subud and the Shivapuri Baba) were integrated into a coherent psycho-cosmology. This marked a major step in his understanding of a comprehensive methodology which

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Meanwhile, the Institute had been largely given over to Subud to the extent, at one time, of instigating a move to forbid the sale of Gurdjieff's books at Coombe Springs. In spite of this, Bennett reinstated lecture courses on psychokinetics, an action that led to increasing conflict among the

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Gurdjieff's death in 1949 was a serious blow for all his followers. Disagreements arose within the group, partly as a result of Gurdjieff's having allocated his closest associates with conflicting areas of authority. In Bennett's case, the conflict was exacerbated by his own interpretation and

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During this time, Bennett became involved with various coal mining ventures in Greece and Turkey. These were ultimately unsuccessful, but in the process he acquired expertise in mining and coal chemistry. He worked for four years in Greece, where he was also involved in protracted negotiations

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The teachings he developed in his last years were recorded and published in a series of books put together by Anthony Blake. He showed that at last he was independent of Gurdjieff and had his own understanding of the spiritual world, based on a radical questioning of all current assumptions.

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Bennett had begun this enterprise with no programme in mind and with only a handful of helpers. Initially, his ideas had involved running a school in the midst of 'life-conditions' in Kingston with two dozen students, but contact with a young representative of the New Age Movement in the USA

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Bennett visited the Shivapuri Baba twice between 1961 and 1963, by which time the Shivapuri Baba was reportedly 137 years old. Bennett was impressed with the vitality and simplicity of the Shivapuri Baba's teaching, and later referred to him as his teacher. Bennett undertook to propagate the

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On the twenty fifth anniversary of the institute, in April 1971, a jubilee celebration on the theme of The Whole Man was held. In a very short time, primarily in the US, Bennett recruited many students and in October 1971 the International Academy for Continuous Education was inaugurated in

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Bennett became very interested in young people, especially those who surfaced from the social and cultural turmoil of the 1960s with serious questions about the significance of life but with few satisfactory answers. As part of his research, Bennett attended the rock music festival on the

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Bennett regarded the latihan as being akin to what the mystics call diffuse contemplation. He also felt that the latihan has the power to awaken a person's conscience, the spiritual faculty that Gurdjieff regarded as necessary for salvation. Bennett sent an invitation to Subud's founder,

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and rise in Turkish nationalism. His fluency made him the confidant of many high-ranking Turkish political figures; it also helped him to develop his knowledge of Turkey and to gain insights into non-European ways of thinking. A notable piece of initiative drew the attention of General

1021:(1891–1973). Bennett described him as "a true saint in whom one feels an immediate complete trust. With him there were no lengthy arguments or quotations from the scriptures." Their chance meeting on a mountaintop in Damascus is chronicled, albeit briefly, in his book 1182:

were held on topics ranging from Sufism to Synchronicity, and Bennett resumed work on the final volumes of his "personal whim", the epic 'The Dramatic Universe', which he had been working on for more than ten years, constantly writing, revising and re-writing.

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Gurdjieff to members of his groups), Bennett quickly decided to renew contact. In the 18 months before Gurdjieff's death (in October 1949), Bennett visited him frequently. He also continued his crowded professional schedule (he was now working for the

489:, but never had the chance to take advantage of this because of the outbreak of the Great War. He continued to play rugby football for the army (against such opponents as the New Zealand national team), breaking his arm once and his collar bone twice. 1166:

By 1960, Bennett had concluded that the practice of 'latihan' alone was inadequate, and he resumed the work that he had learned from Gurdjieff. By 1962, Bennett left the Subud organization, feeling that a return to the Gurdjieff method was necessary.

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Gurdjieff and Ouspensky moved on to Europe, and Bennett remained in Turkey, committed to his work and fascinated by the political and social developments in Turkey. The sultanate fell, and on 29 October 1923 the Turkish republic was proclaimed.

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to give them direction and hold them together, but there was little inherent harmony among them. At this time Bennett was a member of a small group headed by Madame de Salzmann, and he put his work at Coombe Springs under her overall guidance.

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A battle of power ensued in 1962 that resulted in Subud acquiring its own organization and Bennett resigning from the Subud brotherhood and his role as leader of the Coombe Springs Community and Director of Research of the institute.

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Bennett believed that Gurdjieff's system could be reconciled with modern science. He started work on a five-dimensional geometry which included "eternity" as a second time-like dimension, introducing this in his first published book,

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him in 1923 that one day Bennett would "follow in his footsteps and take up the work he had started at Fontainebleau." In 1970, following the promptings of a still, small voice from within that said, "You are to found a school",

467:; they later married. His mother was American and his father was British. In Bennett's infancy, his family were moderately wealthy and traveled frequently in Europe. In 1912, his father, who was a noted traveller, adventurer and 2175:

Hasan Lütfi Şuşud (Hasan Lutfi Shushud) (8 June 1901 - 1 January 1988). His year of birth is given in many sources as 1902, which is incorrect. Also, his middle name Lütfi (Lutfi) is misspelled "Lufti" in many sources. See: (1)

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A month spent working very intensively with Gurdjieff's group in the summer of 1949 laid the foundation for a significant transformation in his life and spiritual work. At that time, Gurdjieff's apartment in Paris had become a

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By this time Bennett was also working with a group of young scientists called ISERG (Integral Science Education Research Group) headed by Dr. Anthony Hodgson and soon joined by Anthony George Edward Blake, Kenneth Pledge,

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Bennett proposed that there should be five experimental courses each of ten months duration. The courses proved fruitful, and many people have continued, as he had hoped, to work with the ideas and methods he presented.

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the marriage. In 1924, Evelyn Bennett sued for divorce. Bennett later married Beaumont, who was twenty years his senior; they were together until her death in 1958. He married a third time in 1958, to Elizabeth Mayall.

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Bennett concludes that Shaykh Daghestani was in possession of "powers of a kind that I had already seen in Gurdjieff and one or two others, and prepared me to take very seriously anything that he might say."

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Bennett introduced "teaching stories" to his groups on Shah's instructions. These are now widely published and recognized as important teaching materials containing the essence of Sufi knowledge and insight.

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He quickly attracted one hundred pupils, and in 1971, with the support of the Institute for Comparative Study, he inaugurated the International Academy for Continuous Education, in the village of Sherborne,

1664:, about the need for alternative technology and by the argument of conservationists for intelligent, ecologically sound agriculture. He was also greatly impressed that his spiritual hero and inner teacher, 1690:. Bennett had been initiated into TM several years before and first met the Maharishi in 1959. He disputed Maharishi's presentation of the Gita in which he eliminated the need for sacrifice and suffering. 1600:(Masters of Wisdom of Central Asia) as presented in the teachings of Shushud. In 1973 Bennett's publisher Alick Bartholomew commissioned Bennett and Shushud to co-write a book whose tentative title was 1709:

Bennett died on Friday 13 December 1974, shortly after the start of the fourth course. That course, and the fifth, were completed by his wife, working with a few of his most experienced pupils.

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The name was chosen "to indicate on the one hand its Platonic inspiration and on the other to emphasise that it was to offer a teaching for the whole life of the men and women who came to it."

1380:, a practical analytical method based on his own researches into the laws governing processes in the natural world. The journal ran for 11 years with major contributions from all disciplines. 1260:, a Hindu sage living in Nepal. He had first heard of the Shivapuri Baba in the early 1940s, and now learned from Hugh Ripman (a fellow student of Ouspensky) that the yogi was still alive. 1630:, undertaking its publication on behalf of the Gurdjieff family (who were having difficulties in dealing with the Gurdjieff Foundation). He also revisited Turkey, meeting with Hajji 2201:

Bhante Dharmawara (12 February 1889 - 26 June 1999) - Other forms of his name are: (1) Bellong Mahathera (2) Mahathera Vira Dharmawara (3) Samdach Vira Dharmawara Bellong Mahathera.

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in 1970. The outcome was the establishment of an "academy" to teach some of what he had learned in trying to discover the "sense and aim of life, and of human life in particular."

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for the first time. At the beginning of 1949, Gurdjieff named Bennett as his 'Representative for England'. Bennett later gave public lectures in London on Gurdjieff and his ideas.

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In France in March 1918, he was blown off his motorcycle by an exploding shell. Taken to a military hospital, operated upon, and apparently in a coma for six days, Bennett had an

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He joined Ouspensky's groups, and continued to study Gurdjieff's system with them for fifteen years. Ouspensky broke off all contact with Gurdjieff himself in the early 1920s.

535:, and a mention in C-in-C's dispatches. Bennett was recruited to be the head of Military Intelligence "B" Division, with responsibility for the entire Middle Eastern region. 2304: 758:, BCURA's research was focused on developing fuel-efficient fireplaces and finding alternatives to oil. BCURA developed cars powered by coal-gas and a coal-based plastic. 381:, London. He was a Fellow of the Institute of Fuel, London, from 1938 onwards; Chairman, Conference of Research Associations, 1943–1945; Chairman, Solid Fuel Industry, 1665: 1152:

came in large numbers. For several years Coombe Springs was the headquarters of the Subud movement in Europe, attracting both serious seekers and sensation seekers.

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and others. This group investigated educational methods, the nature of science, and similar subjects. The group maintained a contact with physicist and philosopher

342:(8 June 1897 – 13 December 1974) was a British academic and author. He is best known for his books on psychology and spirituality, particularly on the teachings of 2192:

His name is also spelled: Hajji (Hadji) Muzaffer Özak Ashki al-Jerrahi (1916 - 12 February 1985). Some sources give his year of death as 1986, which is incorrect.

1641:(1889–1999) came to Sherborne at Bennett's invitation. During his visit Dharmawara introduced meditation techniques that continue to be practised by many people. 1170:

Although he always said that he had derived great benefit from Subud, his departure aroused animosity and dismay from Subud members, and many turned against him.

1017:(1890–1964) (known in Syria as Mohammad Amin Sheikho) and Farhâd Dede (1882-1977), the former of whom led Bennett indirectly to a profound meeting with Shaykh 511:

This experience set his life on a new course. He described the return to normal consciousness as the return to a body that was now in some sense a stranger.

1676: 1652:(1934–2016). Idries Shah paid a brief visit during the first year, but soon left, with harsh views on the attitudes and disposition of the students. 2020:. edited by Anthony Blake (Conversations between Bennett & his students on the difference between work done from the mind and work from essence) 1005:

In 1953, Bennett undertook a long journey to the Middle East (West Asia), visiting Turkey, Syria, Iraq and Iran. His search, chronicled in his book

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compiled by A. G. E. Blake from the unpublished writings and talks of J. G. Bennett. (Includes Bennett's commentaries on 'The Sermon on the Mount')

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In 1941, Ouspensky left England to live in the United States. By now, Bennett was running his own study groups and giving talks on the subject of

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There are a number of mysterious things about Shushud, who certainly had unusual powers. Bennett makes a brief reference to these in his book

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Research fellowships were created to enable Hodgson and Blake to concentrate their time on educational work. Out of this came the idea of

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Throughout the period of the institute's existence, Bennett had been toying with the idea of founding a spiritual community. He saw the

915:. Her memoir was based on J.G. Bennett's diaries and on her own memories. A third paperback edition was published posthumously in 2017. 1038:

opening in 1957, Bennett commented that the real value of such a project was in building a community rather than the building itself.

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the work that Gurdjieff had started at the Prieuré in 1923 and been forced to abandon. He would start a School of the Fourth Way.

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In 1946, Bennett and his wife founded the non-profit Institute for the Comparative Study of History, Philosophy and the Sciences:

374: 496:, at the age of nineteen, Bennett served as a subaltern in the Royal Engineers, with responsibility for signals and telegraphy. 2235: 911:

This period was described by Bennett's third wife, Elizabeth Bennett (1918–1991), who was part of the study group, in her book

902:' to the followers of his ideas, who converged from many different countries. Bennett learnt of Gurdjieff's writings, and read 519: 129: 2284: 101: 904: 532: 1474:

followers of Idries Shah and members of his organisation SUFI (Society for the Understanding of the Foundation of Ideas).

1842:(1974, 1999)(a workbook for creating an organ of perception and mode of existence independent from the vagaries of life) 1156: 108: 2249: 2073: 1778: 1543: 1441: 1332: 1243: 1099: 992: 876: 729: 609: 450: 227: 209: 148: 51: 1760: 1525: 1423: 1314: 1225: 1081: 974: 858: 711: 591: 432: 2210:

Süleyman (Suleiman) Dede (1904 – 19 January 1985) - A more complete form of his name is Süleyman Hayati Loras Dede.

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During the period of the second course at the Academy, a Theravada Buddhist monk and teacher from Cambodia named

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with the rank of Captain and a pension for life. He kept an abiding love for Turkey for the rest of his life.

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Elizabethan spring house in the grounds. Until the mid-19th century, it had provided water to the palace at

97: 638:. This reformist thinker had introduced him to a wide range of religious and occultist systems, including 2299: 526:. He was assigned to a sensitive position in Anglo-Turkish relations, at the time of the breakup of the 354:

in England after the guru had moved to Paris. He also was active in starting the British section of the

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The Shivapuri Baba died in 1963, shortly after he had approved the draft for his biography, Bennett's

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beginning to talk about the development of new forms of worship appropriate for the modern world.

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HISTORY OF THE INSTITUTE FOR THE COMPARATIVE STUDY OF HISTORY, PHILOSOPHY AND THE SCIENCES, LTD.

503:. He became convinced that there is something in man which can exist independently of the body. 2153:

Abbey of St. Wandrille (aka Fontenelle Abbey) - This is a Benedictine monastery located in the

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evolve out of the school. He was profoundly influenced by contemporary ideas, such as those of

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Husein Rofé (3 May 1922 - February 2008) - His name originally was Peter Rofé. He was born in

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Shaykh Abdullah al-Fa'izi ad-Daghestani Alayhi Rahma (14 December 1891 - 30 September 1973).

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was founded to attempt to carry out Bennett's vision, but without the help of his guidance.

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Shivapuri Baba's teaching, and made various attempts to incorporate it into his own work.

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In 1938, Bennett was asked to head Britain's newest industrial research organisation, the

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Bright-Paul, Anthony. My Stairway to Subud. S.I.: Undiscovered Worlds Press, 2005. p.218.

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Masters Of Wisdom: An Esoteric History of the Spiritual Unfolding of Life on This Planet

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of Saint-Wandrille-Rançon, near Caudebec-en-Caux, in Seine-Maritime, Normandy, France.

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in Rome to question him about Transcendental Meditation and his interpretation of the

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In the same year (1973), Bennett began editing Gurdjieff's Third Series of writings,

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coal company) and his responsibilities towards the group work at Coombe Springs.

631: 515: 493: 464: 343: 2027:(From Bennett's talks on Gurdjieff's series 'Beelzebub's Tales to His Grandson'. 1992:(Essays on the qualities of Life, Nature, Doing, Wisdom, God, and Sacred Images) 2294: 1257: 891: 627: 527: 523: 351: 1882:(Chapters on Function, Sensitivity, Consciousness, Decision, & Creativity) 2268: 2181: 1971:

1991. 2008. (Diaries of Elizabeth & J.G. Bennett in Paris with Gurdjieff)

1957:(Gurdjieff's ideas applied to the critical condition of 20th century society) 1875:(Biography exploring Gurdjieff's role in bringing ancient wisdom to the West) 1687: 1562: 1351: 804: 643: 1634:

al-Jerrahi (1916–1985), the Grand Shaykh of the Halveti-Jerrahi Sufi Order.

2177: 2093: 1649: 2260:

Sabah newspaper from Turkey Bennett's signature from 16 May 1919, Istanbul

1644:

Other visitors to the Academy were Süleyman Dede (1904–1985), head of the

1455: 482: 1999:(Conceptual tool to find pattern in complexity. A handbook for business) 1935:

Needs Of A New Age Community: Talks on Spiritual Community & Schools

187: 2244: 2061: 1930:(Diaries of Bennetts's search for the sources of Gurdjieff's teachings) 1699: 1355: 1030:

disseminating his ideas and writings as widely as possible, especially

767: 518:, Bennett undertook an intensive course in the Turkish language at the 2013:(Historical study and a vision of the workings of higher intelligence) 743:

involving land claims by members of the deposed Turkish royal family.

474:

Bennett makes little reference to his childhood in his autobiography,

1597: 1137: 1730: 1495: 1393: 1376:. The journal was designed to spread the ideas of the discipline of 1284: 1195: 1051: 1034:, which Madame de Salzmann wanted to keep away from the public eye. 944: 913:

Idiots in Paris: Diaries of J.G. Bennett and Elizabeth Bennett, 1949

828: 681: 561: 402: 64: 1923:(First book of talks given on ideas found in The Dramatic Universe) 1668:(15th century) had turned to farming after his period of training. 468: 370: 347: 747: 1645: 1485: 1125: 1835:(Dharma Book Company, and Hodder & Stoughton)(Autobiography) 1827:

Approaching Subud; ten talks. And a discussion with Steve Allen.

1009:(reprinted in paperback in 2001), brought him into contact with 2230: 1713:

the US community at Claymont Court, West Virginia, went ahead.

1470:

institute, Bennett persuaded the membership to take this step.

1459: 1454:

While the educational work was progressing, Bennett learned of

1163:(4 vols). Soon after, he formally entered the Catholic Church. 796: 2254: 2245:

John G. Bennett page at Gurdjieff International Review website

2240:

video explores Bennett's enigmatic relationship with Gurdjieff

1976:

Spiritual Hunger Of The Modern Child: a series of ten lectures

1849:(2e ed. 1989) (exploration of the theory of Universal Energies 2122:

Other forms of his name are: (1) Ferhâd Dede (2) Ferhât Dede.

1695: 1269:

Long Pilgrimage - The Life and Teaching of the Shivapuri Baba

1148:

Its original purpose was not to be fulfilled for many years.

1113: 899: 751: 658: 355: 2223: 1866:(The ideas of Gurdjieff and the mystery that surrounded him) 791:

The Institute bought Coombe Springs, a seven-acre estate in

329: 1916:(2002 ed. subtitle: Working with Themes at Sherborne House) 1887:

Sex: the relationship between sex and spiritual development

1859:(2e ed. 1983) (The life and teaching of the Shivapuri Baba) 1117: 1010: 2004:

Making A Soul: Human Destiny and the Debt of Our Existence

1964:(2003) (The process by which a man can become a 'New Man') 657:

at the Château Le Prieuré in Fontainebleau-Avon, south of

481:

At school, he excelled in sports and captained the school

1880:

How We Do Things: The Role of Attention in Spiritual Life

1889:(The relationship between sex and spiritual development) 485:

football team. He won a scholarship in mathematics from

2255:

Systematics website including original journal articles

1997:

Elementary Systematics: A Tool for Understanding Wholes

1950:(Exploration of the idea that man lives in many worlds) 1985:(1998) (The conditions necessary for creative insight) 922:

After Gurdjieff's death, the various groups looked to

1648:

Order in Konya, as well as Süleyman Dede's disciple

1365:

which led the Institute into co-operative work with

1346:

combined both active and receptive "lines of work".

392: 1372:In 1963, Bennett launched the institute's journal, 1013:of extraordinary spiritual accomplishment, such as 358:movement, and co-founded its British headquarters. 89:. Unsourced material may be challenged and removed. 1990:Sacred Influences: Spiritual Action in Human Life 361:Bennett was born in London, England; educated at 2305:People educated at King's College School, London 2266: 1128:(the primary spiritual exercise used in Subud). 350:in October 1920 and later helped to co-ordinate 1914:First Liberation, freedom from like and dislike 1907:Intimations: Talks with J.G. Bennett at Beshara 655:Institute for the Harmonious Development of Man 2058:Witness: The Story of a Search (Autobiography) 1486:International Academy for Continuous Education 1256:Meanwhile, Bennett had made contact with the 934: 748:British Coal Utilisation Research Association 2050: 1144:(1959), sold thousands of copies worldwide. 2089: 2087: 2085: 1759:. Unsourced material may be challenged and 1524:. Unsourced material may be challenged and 1422:. Unsourced material may be challenged and 1313:. Unsourced material may be challenged and 1224:. Unsourced material may be challenged and 1080:. Unsourced material may be challenged and 973:. Unsourced material may be challenged and 857:. Unsourced material may be challenged and 710:. Unsourced material may be challenged and 590:. Unsourced material may be challenged and 431:. Unsourced material may be challenged and 52:Learn how and when to remove these messages 2182:https://www.odakitap.com/hasan-lutfi-susud 1810:(A search for a unified vision of reality) 551: 190:. Please do not remove this message until 2064:, Tucson, Arizona; First U.S. ed.). 2038:Systematics – study of multi-term systems 1779:Learn how and when to remove this message 1544:Learn how and when to remove this message 1482:techniques for spiritual transformation. 1442:Learn how and when to remove this message 1333:Learn how and when to remove this message 1244:Learn how and when to remove this message 1100:Learn how and when to remove this message 993:Learn how and when to remove this message 877:Learn how and when to remove this message 818: 730:Learn how and when to remove this message 610:Learn how and when to remove this message 451:Learn how and when to remove this message 228:Learn how and when to remove this message 210:Learn how and when to remove this message 149:Learn how and when to remove this message 2178:http://www.readingrumi.com/hasan-shushud 2082: 186:Relevant discussion may be found on the 375:School of Military Engineering, Chatham 240:British academic and author (1897–1974) 2267: 1682:In the summer of 1974, he visited the 1116:, a spiritual movement originating in 520:School of Oriental and African Studies 2250:"A Call for a New Society" by Bennett 1757:adding citations to reliable sources 1724: 1522:adding citations to reliable sources 1489: 1420:adding citations to reliable sources 1387: 1311:adding citations to reliable sources 1278: 1222:adding citations to reliable sources 1189: 1078:adding citations to reliable sources 1045: 971:adding citations to reliable sources 938: 855:adding citations to reliable sources 822: 708:adding citations to reliable sources 675: 588:adding citations to reliable sources 555: 429:adding citations to reliable sources 396: 319:Books on psychology and spirituality 160: 87:adding citations to reliable sources 58: 17: 2310:Alumni of SOAS University of London 1602:Gurdjieff and the Masters of Wisdom 1369:in the field of teaching machines. 1112:In 1956, Bennett was introduced to 13: 1157:Benedictine Abbey of St. Wandrille 622:After the First World War and the 14: 2321: 2217: 1851:developed from Gurdjieff's hints) 1847:Energies: Material, Vital, Cosmic 1185: 1032:Beelzebub's Tales to his Grandson 919:development of Gurdieff's ideas. 905:Beelzebub's Tales to His Grandson 778: 393:Early life, World War I, marriage 33:This article has multiple issues. 1729: 1628:Life is Real Only Then When I Am 1494: 1392: 1283: 1194: 1050: 943: 827: 680: 671: 560: 401: 311:Royal Military Academy, Woolwich 165: 63: 22: 2204: 2195: 2186: 1921:Hazard: The Risk of Realization 1803:(A critique of western culture) 1720: 74:needs additional citations for 41:or discuss these issues on the 2169: 2160: 2147: 2134: 2125: 2116: 2098: 1872:Gurdjieff - Making a New World 1864:Gurdjieff: A Very Great Enigma 1833:Witness: The Story of a Search 1821:Christian mysticism and Subud. 1616:) to a successful conclusion. 1383: 1134:Muhammad Subuh Sumohadiwidjojo 1: 2043: 1928:Journeys In Islamic Countries 1606:Gurdjieff: Making a New World 1019:Abdullah Fa'izi ad-Daghestani 1007:Journeys in Islamic Countries 761: 514:In the closing months of the 383:British Standards Institution 303:King's College School, London 2285:Students of George Gurdjieff 1894:Transformation of man series 1569:Sherborne, Gloucestershire. 522:, London, and was posted to 7: 2144:, and he died in Singapore. 2031: 813:The Crisis in Human Affairs 634:, whom Bennett met through 346:. Bennett met Gurdjieff in 192:conditions to do so are met 10: 2326: 2025:Talks On Beelzebub's Tales 935:Travels in the Middle East 379:School of Oriental Studies 463:Bennett's parents met in 323: 315: 307: 299: 291: 283: 271: 252: 245: 1363:structural communication 1274: 1155:In 1958, monks from the 1041: 754:). With the outbreak of 1900:Posthumous publications 1801:What Are We Living For? 1794:Crisis in human affairs 1666:Khwaja Ubaidallah Ahrar 552:Gurdjieff and Ouspensky 2066:Hodder & Stoughton 1840:A Spiritual Psychology 1808:Dramatic Universe, The 819:Reunion with Gurdjieff 653:Gurdjieff founded his 501:out-of-body experience 367:Royal Military Academy 340:John Godolphin Bennett 247:John Godolphin Bennett 2231:Bennett Books website 1684:Maharishi Mahesh Yogi 1614:The Masters of Wisdom 1610:The Masters of Wisdom 1161:The Dramatic Universe 1122:Republic of Indonesia 363:King's College School 352:the work of Gurdjieff 1753:improve this section 1518:improve this section 1416:improve this section 1307:improve this section 1218:improve this section 1074:improve this section 967:improve this section 851:improve this section 793:Kingston upon Thames 704:improve this section 584:improve this section 425:improve this section 387:Kingston upon Thames 83:improve this article 2238:Gurdjieff's Mission 2142:Manchester, England 1657:Sermon on the Mount 179:of this article is 2300:People from London 2110:2015-04-03 at the 1120:(an island in the 924:Jeanne de Salzmann 768:Gurdjieff's system 624:Russian Revolution 1983:Creative Thinking 1815:Concerning Subud. 1789: 1788: 1781: 1694:with the Islamic 1639:Bhante Dharmawara 1554: 1553: 1546: 1458:, an exponent of 1452: 1451: 1444: 1343: 1342: 1335: 1254: 1253: 1246: 1136:(1901–1987) (aka 1110: 1109: 1102: 1003: 1002: 995: 887: 886: 879: 740: 739: 732: 636:Prince Sabahaddin 620: 619: 612: 487:Oxford University 461: 460: 453: 337: 336: 238: 237: 230: 220: 219: 212: 159: 158: 151: 133: 98:"John G. Bennett" 56: 2317: 2224:Official website 2211: 2208: 2202: 2199: 2193: 2190: 2184: 2173: 2167: 2164: 2158: 2151: 2145: 2138: 2132: 2129: 2123: 2120: 2114: 2102: 2096: 2091: 2080: 2079: 2054: 1942:Material objects 1784: 1777: 1773: 1770: 1764: 1733: 1725: 1677:Claymont Society 1549: 1542: 1538: 1535: 1529: 1498: 1490: 1447: 1440: 1436: 1433: 1427: 1396: 1388: 1338: 1331: 1327: 1324: 1318: 1287: 1279: 1249: 1242: 1238: 1235: 1229: 1198: 1190: 1142:Concerning Subud 1105: 1098: 1094: 1091: 1085: 1054: 1046: 998: 991: 987: 984: 978: 947: 939: 882: 875: 871: 868: 862: 831: 823: 735: 728: 724: 721: 715: 684: 676: 615: 608: 604: 601: 595: 564: 556: 456: 449: 445: 442: 436: 405: 397: 333: 332: 330:Official website 292:Other names 278: 275:13 December 1974 262: 260: 243: 242: 233: 226: 215: 208: 204: 201: 195: 169: 168: 161: 154: 147: 143: 140: 134: 132: 91: 67: 59: 48: 26: 25: 18: 2325: 2324: 2320: 2319: 2318: 2316: 2315: 2314: 2265: 2264: 2220: 2215: 2214: 2209: 2205: 2200: 2196: 2191: 2187: 2174: 2170: 2165: 2161: 2152: 2148: 2139: 2135: 2130: 2126: 2121: 2117: 2112:Wayback Machine 2103: 2099: 2092: 2083: 2076: 2056: 2055: 2051: 2046: 2034: 1969:Idiots In Paris 1857:Long Pilgrimage 1796:. (2e ed. 1951) 1785: 1774: 1768: 1765: 1750: 1734: 1723: 1672:December 1974. 1579:Gloucestershire 1550: 1539: 1533: 1530: 1515: 1499: 1488: 1448: 1437: 1431: 1428: 1413: 1397: 1386: 1339: 1328: 1322: 1319: 1304: 1288: 1277: 1250: 1239: 1233: 1230: 1215: 1199: 1188: 1106: 1095: 1089: 1086: 1071: 1055: 1044: 999: 988: 982: 979: 964: 948: 937: 883: 872: 866: 863: 848: 832: 821: 781: 764: 736: 725: 719: 716: 701: 685: 674: 616: 605: 599: 596: 581: 565: 554: 516:First World War 494:First World War 465:Florence, Italy 457: 446: 440: 437: 422: 406: 395: 344:G. I. Gurdjieff 328: 327: 308:Alma mater 276: 267: 266:London, England 264: 258: 256: 248: 241: 234: 223: 222: 221: 216: 205: 199: 196: 185: 170: 166: 155: 144: 138: 135: 92: 90: 80: 68: 27: 23: 12: 11: 5: 2323: 2313: 2312: 2307: 2302: 2297: 2292: 2287: 2282: 2277: 2263: 2262: 2257: 2252: 2247: 2242: 2233: 2227: 2226: 2219: 2218:External links 2216: 2213: 2212: 2203: 2194: 2185: 2168: 2159: 2146: 2133: 2124: 2115: 2097: 2081: 2074: 2048: 2047: 2045: 2042: 2041: 2040: 2033: 2030: 2029: 2028: 2021: 2018:Way To Be Free 2014: 2007: 2000: 1993: 1986: 1979: 1972: 1965: 1962:Transformation 1958: 1951: 1944: 1938: 1931: 1924: 1917: 1910: 1902: 1901: 1897: 1896: 1890: 1883: 1876: 1867: 1860: 1853: 1843: 1836: 1829: 1823: 1817: 1811: 1804: 1797: 1787: 1786: 1737: 1735: 1728: 1722: 1719: 1552: 1551: 1502: 1500: 1493: 1487: 1484: 1450: 1449: 1400: 1398: 1391: 1385: 1382: 1341: 1340: 1291: 1289: 1282: 1276: 1273: 1258:Shivapuri Baba 1252: 1251: 1202: 1200: 1193: 1187: 1186:Shivapuri Baba 1184: 1108: 1107: 1058: 1056: 1049: 1043: 1040: 1001: 1000: 951: 949: 942: 936: 933: 892:Powell Duffryn 885: 884: 835: 833: 826: 820: 817: 789: 788: 780: 779:Coombe Springs 777: 776: 775: 763: 760: 738: 737: 688: 686: 679: 673: 670: 632:P.D. Ouspensky 628:G.I. Gurdjieff 618: 617: 568: 566: 559: 553: 550: 541: 540: 533:Edmund Allenby 528:Ottoman Empire 524:Constantinople 509: 508: 459: 458: 409: 407: 400: 394: 391: 335: 334: 325: 321: 320: 317: 316:Known for 313: 312: 309: 305: 304: 301: 297: 296: 293: 289: 288: 285: 281: 280: 279:(aged 77) 273: 269: 268: 265: 254: 250: 249: 246: 239: 236: 235: 218: 217: 173: 171: 164: 157: 156: 71: 69: 62: 57: 31: 30: 28: 21: 9: 6: 4: 3: 2: 2322: 2311: 2308: 2306: 2303: 2301: 2298: 2296: 2293: 2291: 2288: 2286: 2283: 2281: 2278: 2276: 2273: 2272: 2270: 2261: 2258: 2256: 2253: 2251: 2248: 2246: 2243: 2241: 2239: 2234: 2232: 2229: 2228: 2225: 2222: 2221: 2207: 2198: 2189: 2183: 2179: 2172: 2163: 2156: 2150: 2143: 2137: 2128: 2119: 2113: 2109: 2106: 2105:Hampton Court 2101: 2095: 2090: 2088: 2086: 2077: 2075:0-912358-48-3 2071: 2067: 2063: 2059: 2053: 2049: 2039: 2036: 2035: 2026: 2022: 2019: 2015: 2012: 2008: 2005: 2001: 1998: 1994: 1991: 1987: 1984: 1980: 1977: 1973: 1970: 1966: 1963: 1959: 1956: 1952: 1949: 1945: 1943: 1939: 1936: 1932: 1929: 1925: 1922: 1918: 1915: 1911: 1908: 1904: 1903: 1899: 1898: 1895: 1891: 1888: 1884: 1881: 1877: 1874: 1873: 1868: 1865: 1861: 1858: 1854: 1852: 1848: 1844: 1841: 1837: 1834: 1830: 1828: 1824: 1822: 1818: 1816: 1812: 1809: 1805: 1802: 1798: 1795: 1791: 1790: 1783: 1780: 1772: 1762: 1758: 1754: 1748: 1747: 1743: 1738:This section 1736: 1732: 1727: 1726: 1718: 1714: 1710: 1707: 1703: 1701: 1697: 1691: 1689: 1688:Bhagavad Gita 1685: 1680: 1678: 1673: 1669: 1667: 1663: 1658: 1653: 1651: 1647: 1642: 1640: 1635: 1633: 1632:Muzaffer Özak 1629: 1624: 1622: 1617: 1615: 1611: 1607: 1603: 1599: 1593: 1589: 1585: 1582: 1580: 1574: 1570: 1566: 1564: 1563:Isle of Wight 1558: 1548: 1545: 1537: 1527: 1523: 1519: 1513: 1512: 1508: 1503:This section 1501: 1497: 1492: 1491: 1483: 1479: 1475: 1471: 1467: 1463: 1461: 1457: 1446: 1443: 1435: 1425: 1421: 1417: 1411: 1410: 1406: 1401:This section 1399: 1395: 1390: 1389: 1381: 1379: 1375: 1370: 1368: 1364: 1359: 1357: 1353: 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644:Anthroposophy 641: 637: 633: 629: 625: 614: 611: 603: 593: 589: 585: 579: 578: 574: 569:This section 567: 563: 558: 557: 549: 545: 538: 537: 536: 534: 529: 525: 521: 517: 512: 506: 505: 504: 502: 497: 495: 490: 488: 484: 479: 477: 472: 470: 466: 455: 452: 444: 441:December 2012 434: 430: 426: 420: 419: 415: 410:This section 408: 404: 399: 398: 390: 389:, 1946–1959. 388: 384: 380: 376: 372: 368: 364: 359: 357: 353: 349: 345: 341: 331: 326: 322: 318: 314: 310: 306: 302: 298: 294: 290: 286: 282: 274: 270: 255: 251: 244: 232: 229: 214: 211: 203: 193: 189: 183: 182: 178: 172: 163: 162: 153: 150: 142: 131: 128: 124: 121: 117: 114: 110: 107: 103: 100: – 99: 95: 94:Find sources: 88: 84: 78: 77: 72:This article 70: 66: 61: 60: 55: 53: 46: 45: 40: 39: 34: 29: 20: 19: 16: 2237: 2206: 2197: 2188: 2171: 2162: 2154: 2149: 2136: 2127: 2118: 2100: 2057: 2052: 2024: 2017: 2010: 2003: 1996: 1989: 1982: 1975: 1968: 1961: 1954: 1947: 1941: 1934: 1927: 1920: 1913: 1906: 1893: 1886: 1879: 1870: 1863: 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