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Werken van William Patrick Patterson
Eating the I: A Direct Account of the Fourth Way- The Way of Using Ordinary Life to Come to Real Life (In Search of the… (1992) 41 exemplaren
Taking With the Left Hand: Enneagram Craze, People of the Bookmark, & The Mouravieff "Phenomenon" (1998) 27 exemplaren
Voices in the Dark: Esoteric, Occult & Secular Voices in Nazi-Occupied Paris, 1940-44 (2001) 24 exemplaren
Georgi Ivanovitch Gurdjieff: The Man, the Teaching, His Mission 1st Edition by William Patrick Patterson (2014)… (1707) 6 exemplaren
The Life & Significance of George Ivanovitch Gurdjieff, Part I - Gurdjieff in Egypt: The Origin of Esoteric Knowledge (1997) 4 exemplaren
Gurdjieff & Voices in the Dark: Esoteric, Occult & Secular Voices in Nazi-Occupied Paris 1940–1945 1 exemplaar
The Life & Significance of George Ivanovitch Gurdjieff, Part II - Gurdjieff's Mission: Introducing The Teaching to the… (2007) 1 exemplaar
Η Πάλη των Μάγων 1 exemplaar
Gurdjieff & Taking With the Left Hand 1 exemplaar
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> GURDJIEFF ET LES FEMMES DE LA CORDÉE, de William Patrick Patterson. — Issues des milieux intellectuels et artistiques des années 30, plusieurs femmes, principalement américaines, s’étaient réunies autour de G.I. Gurdjieff afin de participer au Travail, c’est-à-dire à une démarche de connaissance de soi selon les idées de rel="nofollow" target="_top">Gurdjieff. L’idée de la cordée est celle d’une entraide de tous les instants : celle qui chute est rattrapée, maintenue dans la voie, par les autres. L’auteur a reconstruit les vies de ces femmes à partir des journaux et de la correspondance de plusieurs d’entre elles. Cet ouvrage peut intéresser ceux qui sont accoutumés à l’histoire de Gurdjieff et à ses idées. Celles-ci sont mises en scène par le biais des relations de ces femmes entre elles et avec Gurdjieff, et l’on voit l’impact transformateur de cette rencontre sur leurs vies. Ed. La Table Ronde, 2005 - 330 p.
—3e millénaire, (80), Été 2006
> William Patrick Patterson, est le fondateur et directeur de The Gurdjieff Studies Program. Il est aussi l’éditeur de The Gurdjiejf Journal et l’auteur de cinq livres sur « la Quatrième Voie ». Il a en outre écrit et dirigé un document vidéo, sur lequel il est narrateur, distingué par des prix : The Life & Significance of George Ivanovitch Gurdjieff (la vie de G.I. Gurdjieff et sa signification). Cette biographie est une trilogie : Gurdjieff en Egypte, La Mission de Gurdjieff, L’héritage de Gurdjieff.
Mr. Patterson dirige des groupes d’étude, donne des séminaires, des ateliers et des entretiens. Il est le créateur d’une voie d’intégration du corps, des sens et de l’esprit par un travail avec le silence, l’espace, et des mouvements corporels, appelée « Conscious Body Impressions ». Il a longtemps étudié avec John Pentland, l’homme remarquable que Mr. Gurdjieff choisit pour conduire le Travail en Amérique. Il a aussi étudié l'Advaita Vedanta (non-dualité) de nombreuses années avec le Dr. Jean Klein. Ce dernier fut le premier, dans notre époque moderne, à faire connaître l’Advaita en Occident.
www.gurdjiefflegacy.org
www.onlinefourthwayschool.org
Bibliographie en français : Gurdjieff et les femmes de la cordée - Ed. La Table Ronde (2005) ;
Voir aussi des articles dans 3e millénaire n°81 et 82.
Pour les livres en langue anglaise : www.gurdjieffstudiesprogram.org/books.htm
Pour la trilogie parue en vidéo sur G. I. Gurdjieff : www.gurdjieffstudiesprogram.org/patterson.htm
Voir aussi des articles dans 3e millénaire n°81, 82 et 83.… (meer)
—3e millénaire, (80), Été 2006
> William Patrick Patterson, est le fondateur et directeur de The Gurdjieff Studies Program. Il est aussi l’éditeur de The Gurdjiejf Journal et l’auteur de cinq livres sur « la Quatrième Voie ». Il a en outre écrit et dirigé un document vidéo, sur lequel il est narrateur, distingué par des prix : The Life & Significance of George Ivanovitch Gurdjieff (la vie de G.I. Gurdjieff et sa signification). Cette biographie est une trilogie : Gurdjieff en Egypte, La Mission de Gurdjieff, L’héritage de Gurdjieff.
Mr. Patterson dirige des groupes d’étude, donne des séminaires, des ateliers et des entretiens. Il est le créateur d’une voie d’intégration du corps, des sens et de l’esprit par un travail avec le silence, l’espace, et des mouvements corporels, appelée « Conscious Body Impressions ». Il a longtemps étudié avec John Pentland, l’homme remarquable que Mr. Gurdjieff choisit pour conduire le Travail en Amérique. Il a aussi étudié l'Advaita Vedanta (non-dualité) de nombreuses années avec le Dr. Jean Klein. Ce dernier fut le premier, dans notre époque moderne, à faire connaître l’Advaita en Occident.
www.gurdjiefflegacy.org
www.onlinefourthwayschool.org
Bibliographie en français : Gurdjieff et les femmes de la cordée - Ed. La Table Ronde (2005) ;
Voir aussi des articles dans 3e millénaire n°81 et 82.
Pour les livres en langue anglaise : www.gurdjieffstudiesprogram.org/books.htm
Pour la trilogie parue en vidéo sur G. I. Gurdjieff : www.gurdjieffstudiesprogram.org/patterson.htm
Voir aussi des articles dans 3e millénaire n°81, 82 et 83.… (meer)
If you´re a fan of Castaneda, want to know more about him, but don´t mind being disillusioned about the level of his character and spiritual development, this is the book for you!
I was sorry to learn about these negative aspects of Castaneda´s personality, but then it saves me from having to read further books about or by him, though I may do, nonetheless.
The author tells us about the sources of Castaneda´s teachings, including the similarity of his teachings with those of Gurdjieff, recounts the events of his life and provides information about his “witches”. We are given definitions of the basic terms used in his books, and a summary of his intrinsic ideas/beliefs.
The universe is composed not only of energy but will, intent. “The ´human mould´ is the conditional matrix of self-belief in which all humanity is born, lives and dies, except for the few who have the power to break the mould.” To do so one must be able to “stop the world”, that is, to stop the internal dialogue “so that the ´world´ one is always telling oneself about stops”. “One strives to be impeccable, that is, to give full attention to whatever and whomever we are engaged with.”
To stop the world, there must be intent, and the “purposeful guiding of will”. In stopping the world “one comes to the totality of oneself and experiences inner silence”. Inner silence is the stand from which everything stems in sorcery.
As regards Don Juan, we are not really enlightened as to whether he actually existed. Margaret Runyon, one of C´s wives, claimed that there was a real Don Juan, but that the Don Juan of his books “became a different creature --- made up of equal parts real Indian, pure Castaneda imagination, library research”, etc. etc.
Castaneda was a short, dark man with black curly hair who could “charm your soul”. He was a “curandero, a shaman, a magician”. One person said that he was a “big liar and a real friend”.
He was a tyrant in his relationships with the “witches”. He had an obsession with body odour, so the “witches” had to be “well-bathed” and to use identical bath products. All body hair had to be removed and pubic hair shaved in prescribed ways. He hated body fat so the women did hours of daily exercise. All their jewelry was to be given to him, and their best clothing were to be shredded – to destroy their self-importance. Words like “love”, “friendship”, “family” and “need” were forbidden.
Though C proclaimed his celibacy at seminars, he was a sexaholic. He “was intent on bedding every woman he met”. However, his female students were not allowed to have sex with anyone but him. The men were to live entirely celibate lives. When he grew tired of having sex with any of the women, he insisted that they be celibate but also pimp for him.
He constantly demanded attention and drove Florinda, one of the witches, “crazy with his neediness” (though neediness was forbidden in his teachings).
His lover, Amy Wallace, said:
“Carlos had begun as a genuine seeker – but ended as a tyrant watching over a cult of terrified followers”. Spirits were crushed, people were humiliated publicly. There were malevolence, breakdowns, illness and anguish,
I was disappointed that C was thus in no way spiritually developed, and neither were the “witches” and other students, otherwise they would not have accepted C´s tyranny.
C developed glaucoma, diabetes and liver cancer. He did not use his knowledge to heal himself, but underwent conventional medical treatments.
According to C., the death of the average human being is a termination of their awareness, while with sorcerers awareness remains.
His so-called “path of heart” had nothing to do with compassion, but only courage, fearlessness and resoluteness.
When C died, two of the “witches” disappeared, as did two others from his company; they had planned to commit suicide when he died, and it looked as though they did. The Nagual woman, Carol Tiggs, remained alive, but then again, she was the “Death defier”.
To sum up, I found the book to be well-written, informative, detailed about C´s sources, beliefs, relationships and life as a whole. It just didn´t provide information I wanted to hear, ha, ha! But it is a useful contribution to the understanding of the mythical and near-archetypal person, Carlos Castaneda. Read it, if you don´t mind being disillusioned.… (meer)
I was sorry to learn about these negative aspects of Castaneda´s personality, but then it saves me from having to read further books about or by him, though I may do, nonetheless.
The author tells us about the sources of Castaneda´s teachings, including the similarity of his teachings with those of Gurdjieff, recounts the events of his life and provides information about his “witches”. We are given definitions of the basic terms used in his books, and a summary of his intrinsic ideas/beliefs.
The universe is composed not only of energy but will, intent. “The ´human mould´ is the conditional matrix of self-belief in which all humanity is born, lives and dies, except for the few who have the power to break the mould.” To do so one must be able to “stop the world”, that is, to stop the internal dialogue “so that the ´world´ one is always telling oneself about stops”. “One strives to be impeccable, that is, to give full attention to whatever and whomever we are engaged with.”
To stop the world, there must be intent, and the “purposeful guiding of will”. In stopping the world “one comes to the totality of oneself and experiences inner silence”. Inner silence is the stand from which everything stems in sorcery.
As regards Don Juan, we are not really enlightened as to whether he actually existed. Margaret Runyon, one of C´s wives, claimed that there was a real Don Juan, but that the Don Juan of his books “became a different creature --- made up of equal parts real Indian, pure Castaneda imagination, library research”, etc. etc.
Castaneda was a short, dark man with black curly hair who could “charm your soul”. He was a “curandero, a shaman, a magician”. One person said that he was a “big liar and a real friend”.
He was a tyrant in his relationships with the “witches”. He had an obsession with body odour, so the “witches” had to be “well-bathed” and to use identical bath products. All body hair had to be removed and pubic hair shaved in prescribed ways. He hated body fat so the women did hours of daily exercise. All their jewelry was to be given to him, and their best clothing were to be shredded – to destroy their self-importance. Words like “love”, “friendship”, “family” and “need” were forbidden.
Though C proclaimed his celibacy at seminars, he was a sexaholic. He “was intent on bedding every woman he met”. However, his female students were not allowed to have sex with anyone but him. The men were to live entirely celibate lives. When he grew tired of having sex with any of the women, he insisted that they be celibate but also pimp for him.
He constantly demanded attention and drove Florinda, one of the witches, “crazy with his neediness” (though neediness was forbidden in his teachings).
His lover, Amy Wallace, said:
“Carlos had begun as a genuine seeker – but ended as a tyrant watching over a cult of terrified followers”. Spirits were crushed, people were humiliated publicly. There were malevolence, breakdowns, illness and anguish,
I was disappointed that C was thus in no way spiritually developed, and neither were the “witches” and other students, otherwise they would not have accepted C´s tyranny.
C developed glaucoma, diabetes and liver cancer. He did not use his knowledge to heal himself, but underwent conventional medical treatments.
According to C., the death of the average human being is a termination of their awareness, while with sorcerers awareness remains.
His so-called “path of heart” had nothing to do with compassion, but only courage, fearlessness and resoluteness.
When C died, two of the “witches” disappeared, as did two others from his company; they had planned to commit suicide when he died, and it looked as though they did. The Nagual woman, Carol Tiggs, remained alive, but then again, she was the “Death defier”.
To sum up, I found the book to be well-written, informative, detailed about C´s sources, beliefs, relationships and life as a whole. It just didn´t provide information I wanted to hear, ha, ha! But it is a useful contribution to the understanding of the mythical and near-archetypal person, Carlos Castaneda. Read it, if you don´t mind being disillusioned.… (meer)
William Patrick Patterson's newest book, Adi Da Samraj: Realized or/and Deluded, is the first evenhanded and detailed exploration of one of the most enigmatic, self-styled spiritual gurus of the last half of the 20th century. America's first young, hip guru, Adi Da Samraj, ne Franklin Jones (1939 2008), self-proclaimed Avatar of Avatars, not only of this age but all ages to come, had a meteoric rise and subsequent fall after devotees went public with his crazy wisdom teaching of sex, drugs and alcohol. Totally committed to spiritual realization, Jones took only six years to realize Sahaj Samadhi, the pointless point of view. Preceding this was a copious use of drugs, and then contentious relations with his two teachers, Albert Rudolph ("Rudi," later Swami Rudranada), a former student of Gurdjieff's Fourth Way, and Swami Muktananda. Intuiting that everyone unconsciously lived the Narcissus myth of separation and denial as he had, Jones founded what he believed was a radical new teaching combining elements of Kundalini Yoga, Fourth Way, Buddhism and Advaita Vedanta along with the acceptance of himself as God incarnate. To break through the narcissism that blocked devotees spiritual realization, he persuaded them to enter into sexually shocking situations with himself and each other. Though experience proved this method hurt far more than helped, Adi Da insisted on what he called "sexual theatre," later renamed "sexual communion," until his last days on the remote Fijian island hermitage to which he had withdrawn. After tracing Adi Da's life from beginning to end, Patterson gives a penetrating analysis of the key concepts of the teaching before coming to the heart of the question - How can someone be realized at the highest level and act this way with his devotees? Adi Da always maintained that realization does not destroy the "person", so just who was his "person"? From a careful reading of Adi Da's books, Patterson gleans an assemblage of facts pointing to a hidden wound that usurped Adi Da's realization for its own ends, giving an archetypal example of wrong crystallization. The esoteric and spiritual questions Adi Da Samraj Realized or/and Deluded raises are acutely seminal and ones every seeker and adept needs to long ponder. --The Gurdjieff Journal… (meer)
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—3e millénaire, (91), Printemps 2009… (meer)