Gurdjieff is said to have had a strong influence on many modern mystics, artists, writers, and thinkers, including Osho ( Bhagwan Shree Rajneesh ), Frank Lloyd Wright, Keith Jarrett, George Russell ( composer ), Alan Watts, Timothy Leary, Robert Anton Wilson, Robert Fripp, Jacob Needleman, John Shirley, Carlos Castaneda, Dennis Lewis, Peter Brook, Kate Bush, P. L. Travers, Robert S de Ropp, Walter Inglis Anderson, Jean Toomer, Alejandro Jodorowsky, Louis Pauwels, James Moore and Abdullah Isa Neil Dougan.

In an interview, Pauwels said of the Gurdjieff work: "... After two years of exercises which both enlightened and burned me, I found myself in a hospital bed with a thrombosed central vein in my left eye and weighing ninety-nine pounds ... Horrible anguish and abysses opened up for me.

King wrote that Gurdjieff did not state it as clearly and specifically as this, but was quick to add that nothing Gurdjieff said was specific or clear.

Louis Pauwels, in his book " Monsieur Gurdjieff ", describes Haushofer as a former student of George Gurdjieff ; Others, including Pauwels, said that Haushofer created a Vril society ; and that he was a secret member of the Thule Society.

Gurdjieff himself once said, “ I bury the bone so deep that the dogs have to scratch for it.

When asked about the teaching he was setting forth, Gurdjieff said, " The teaching whose theory is here being set out is completely self supporting and independent of other lines and it has been completely unknown up to the present time.

An interesting variant on the concept of subtle bodies is found in both Alchemical Taoism and the " Fourth Way " teachings of Gurdjieff and Ouspensky, where it is said that one can create a subtle body, and hence achieve post-mortem immortality, through spiritual or yogic exercises.

Nevertheless, this book is by far the most quoted by current disciples of Gurdjieff as they attempt to teach his system to new students, and Mr. Gurdjieff himself even had some of his students read parts of the book as part of their studies.

Here Gurdjieff explains that the meetings led by Orage for the past year have served only for " collective titillation " and that participants need to acquaint themselves with his written material, specifically An Objectively Impartial Criticism of the Life of Man, in order to grasp the fundamentals of the material for discussion.

In the Fourth Way teaching of G. I. Gurdjieff the word " fakir " is used to denote the specifically physical path of development, compared with the word " yogi " ( which Gurdjieff used for a path of mental development ) and " monk " ( which he used for the path of emotional development ).

Gurdjieff opens his Institute for the Harmonious Development of Man at Fontainebleau in France.

Assisted by Jeanne de Salzmann, Gurdjieff gave the first public demonstration of his Sacred Dances ( Movements at the Tbilisi Opera House, 22 June ).

Gurdjieff rented an apartment on Koumbaradji Street in Péra, and later at 13 Abdullatif Yemeneci Sokak near the Galata Tower.

After he lost a civil action to acquire Hellerau possession in Britain, Gurdjieff established the Institute for the Harmonious Development of Man south of Paris at the Prieuré des Basses Loges in Fontainebleau-Avon near the famous Château de Fontainebleau.

) In Paris, Gurdjieff lived at 6 Rue des Colonels-Rénard, where he continued to teach throughout World War II.

Gurdjieff died on October 29, 1949 at the American Hospital in Neuilly-sur-Seine, France.

Gurdjieff argued that many of the existing forms of religious and spiritual tradition on Earth had lost connection with their original meaning and vitality and so could no longer serve humanity in the way that had been intended at their inception.

According to Gurdjieff, only one dimension of the three dimensions of the person — namely, either the emotions, or the physical body or the mind — tends to develop in such schools and sects, and generally at the expense of the other faculties or centers, as Gurdjieff called them.

Jane Heap, an American publisher, met Gurdjieff during his 1924 visit to New York, and set up a Gurdjieff study group at her apartment in Greenwich Village.

In 1925, she moved to Paris to study at Gurdjieff ’ s Institute, and in 1935 to London to set up a new study group.

During that time, at Gurdjieff's Institute for the Harmonious Development of Man near Paris, de Hartmann transcribed and co-wrote much of the music that Gurdjieff collected and used for his Movements exercises, as well as additional music not intended to accompany Movements.

According to Rom Landau, a journalist in the 1930s, as reported to him by Achmed Abdullah: at the beginning of the 20th century, Gurdjieff was a Russian secret agent in Tibet who went by the name of " Hambro Akuan Dorzhieff " ( i. e. Agvan Dorjiev ), chief tutor to the Dalai Lama.

Haushofer may have been a short-term student of Gurdjieff, that he had studied Zen Buddhism, and that he had been initiated at the hands of Tibetan lamas, although these notions are debated.

" Through Hoare, Shah was introduced to other Gurdjieffians, including John G. Bennett, a noted Gurdjieff student and founder of an " Institute for the Comparative Study of History, Philosophy and the Sciences " located at Coombe Springs, a estate in Kingston upon Thames, Surrey.

In his prospectus for All and Everything, printed at the beginning of each part of the trilogy Gurdjieff states his aim in publishing these texts:

In his prospectus for All and Everything, printed at the beginning of each part of the trilogy, Gurdjieff states his aim in publishing these texts:

Gurdjieff then cites at length Orage's response ( given to Gurdjieff's secretary ), where he wholeheartedly agrees to dissolve his relationship with the group members and with his " old self ", citing inward feelings of personal contradiction over the past year.

A brief glimpse of the dances appears at the very end of the motion picture about Gurdjieff, Meetings with Remarkable Men, produced and directed in 1978 by Peter Brook.

Gurdjieff founded his Institute for the Harmonious Development of Man at the Château Le Prieuré in Fontainebleau-Avon, south of Paris, in October 1922.

From 1963, the pattern of exercises that were subsequently followed at Coombe Springs combined the latihan with different techniques such as the Gurdjieff movements.

After his recovery, Bennett looked afresh at the situation and the conviction came to him that he should take up the work that Gurdjieff had started at the Prieuré in 1923 and been forced to abandon.

At different times in his life, Gurdjieff formed and closed various schools around the world to teach the work.

A book of autobiography, Gurdjieff started working on the Russian manuscript in 1927 and revised it for several times over the coming years, eventually an English translation by A. R. Orage was first published in 1963.

Gurdjieff acquired notoriety as " the man who killed Katherine Mansfield " after Katherine Mansfield died there of tuberculosis under his care on 9 January 1923.

Henry Miller approved of Gurdjieff's not considering himself holy but, after writing a brief introduction to Fritz Peters ' book Boyhood with Gurdjieff, Miller wrote that man is not meant to lead a " harmonious life ," as Gurdjieff claimed in naming his institute.

Critics note that Gurdjieff gives no value to most of the elements that comprise the life of an average man.

According to Gurdjieff, everything an " average man " possesses, accomplishes, does, and feels is completely accidental and without any initiative.

His view of the unity of opposites recalls Heraclitus, while his description of man as a machine, condemned to the helpless acting out of unconscious, neurotic patterns, has much in common with Freud and Gurdjieff.

This experience further convinced him that Gurdjieff had profound knowledge and understanding of techniques by which man can achieve transformation.

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.

According to this teaching, this inner development in oneself is the beginning of a possible further process of change, whose aim is to transform a man into what Gurdjieff taught he ought to be.

The ' Fourth Way ' to which the title refers is a method of inner development-" the way of the sly man ," as Gurdjieff described it.