I’ve avoided so far writing a life story,
except for the gardening part of it. Now I have to diverge a bit
to the story of Claymont School for Continuous Education and how the
inner training I received there—during a summer course in 1975,
and during the September 1979 to June 1980 Fifth Basic Course—set
me up for further training in Biodynamics and in gardening. All
together I spent a year on that red dirt hill and, twice, it changed my
life. The summer course made a hermit out of me [you won’t
hear in this book about my seven months in the Nevada desert—no
gardening going on there] and again five years later to set me on a
quixotic course toward mastership in gardening.
It was a different era then. Today, when The
Dalhi Llama and Pema Chodron are featured in the front of the bookstore
and commuters listen to audio tapes of The Power of NOW, it’s
hard to remember when teachings from the East were something
outlandish, half fascinating and half freak show. The Beatles had
their photos taken with the Maharishi and Ram Dass was at Lama
Foundation in New Mexico writing Be Here Now. It was all beards
and robes and smiling gurus, exotic as in
not-to-be-taken-too-seriously. When Ram Dass was Richard Alpert
and along with Timothy Leary was fired from the faculty of Harvard
for experimenting with LSD, just 10 years earlier, I was in
graduate school, in psychology too, and I thought he was crazy to give
up bigwig status in his profession for a knuckleheaded notoriety.
But by 1975, having been chastened and broadened some by life, I was
ready for Be Here Now, for something…
I was introduced, through friends, to what is called
the Gurdjieff Work, or The Fourth Way, which, without going into too
much detail, aims to wake people up. [From Wikipedia: Georges Ivanovich
Gurdjieff (January 13, 1866? – October 29, 1949), was a
Greek-Armenian mystic, a teacher of sacred dances, and a spiritual
teacher, most notable for introducing the Fourth Way.] Because I was
more of a psychologist than anything else, the frankly psychological
nature of the teachings was appealing. True, it was psychology over a
mighty wide orbit, but I’d been looking for that. The
Gurdjieff teachings, as transmitted to the next generation by J G
Bennett [among others], involved intellectual work, but the emphasis
was on laying siege indirectly to the strongholds of ego: through the
emotions and the through the body. Attention to the now, the
present moment, was key. Most of the techniques employed by our
Claymont teacher, Pierre Elliot, originated in the East, most of those
in Islam. But Gurdjieff’s teachings were unique to him and
eclectic, taken from many sources and fine-tuned over decades.
The Fourth Way, it is said, goes beyond the First Way of the Fakir, the
way of the body and its subjugation; it goes beyond the Second
Way of the Monk, the way of the emotions, in obedience and liturgical
devotion; it goes beyond the Third Way of the Yogi, the way of the mind
and its control. The Fourth Way is the Way of the Sly
Man…the man in a hurry whose teachers, if he is lucky enough to
find them, steal techniques from each of the other three ways and
synthesizes an accelerated course of development, assuming that the
hurried man is teachable.
The great and glowing promise of the Gurdjieff work
is that it’s quick, made to order for the 20th Century
American who just doesn’t have 40 years to spare, looking over
his shoulder at the sun like a fakir, or to be obedient to an abbot,
like a monk.
Mr. Bennett toward the end of his life ran courses
at Sherbourne House in England to bring the teachings to a sampling of
the younger generation, a few dozen at a time, mostly Americans as it
turned out. In a 1974 document “Call for a New
Society” he wrote:
Progress in self-perfecting is not automatic; it requires use of the
right methods and the determination to persevere against all
discouragement. Very few people can achieve it alone; and, for this
reason, 'Schools of Wisdom' have existed from time immemorial to
provide instruction and to create environments in which all can
contribute to the common aim. Although such schools have always been
present they are little in evidence except in times of crisis
and-change, when they extend their activities to enable more people to
prepare themselves for the task ahead.
We are now in such a period….
Mr. Bennett founded Claymont as a such a school to
provide a series of nine-month Basic Courses, a kind of basic training
in the manipulation of human energies. Claymont was also seen by Mr.
Bennett and his colleagues as a venue for an experiment in intentional
community that he pictured in A Call for a New Society. After basic
training, we were told, we could go from there, taking away what we
could of experience and technique toward gathering for ourselves what
Gurdjieff called a “kestjan body,” a soul. This is
not as outlandish as it seems, baldly presented on the printed
page. We knew these promises were at least plausible, because of
the very guilelessness of the presenters. Fourth Way people are
not hard-sell artists, nor are they trained teachers. But they
did carry a certain presence…
Pierre came to visit our group in Reno in the winter
of 1975, looked us over, gave a little talk on what is called The Work,
guided us in the Gurdjieff Movements [more about these sacred dances
later], but engaged in recruitment talk not at all. I don’t
believe it was even mentioned that a summer course was going to happen
at Claymont in a few months. I have wondered over the years what
Pierre thought of us, a ragtag group of unreconstructed hippies;
Pierre, cultured and disciplined, graciously European, well-spoken and
courteous—he must have shuddered at the prospect of having us for
students. But he had assisted Mr. Bennett at Sherbourne
House and knew that young Americans, some of them, were teachable.
WHO WE ARE
We are three-brained beings whose natural harmony of
mind/body/emotions got severely distorted by culture and so-called
civilization. We were better off before cities were
invented and we are all victims of the long, twisted reach of culture.
But however damaged and deranged we are by civilization, our role is to
transform lower energies into higher ones. That’s what is
required of all sentient beings. We can do it as an awakened human,
embracing the conscious labor and intentional suffering in our lives;
or we can do it asleep, enslaved by cultural conditioning and
education, programmed like an automaton and dying like a dog, having
missed our chance to grow up, to acquire a soul and move on past the
cultural illusion. Either way we serve the moon, Gurdjieff teaches.
That is to say our personal energies, sent out to the universe, help
maintain Luna in her orbit. We can choose to live as a
human and have the possibility of becoming more fully so if we are
clever enough. This is not an article of faith. It is
demonstrable, and exemplars came in droves that first summer at
Claymont, presumably marveling over the audacity of the
experiment. We had lamas and sheiks, Buddhist and Christian
monks, dervishes and bishops and more sheiks. They arrived singly or in
groups and once when a veritable symposium of them was meeting with
Pierre Elliot in his modest home on the Claymont farm a thunderstorm
raged for hours and we students wondered whether it was the landscape
angels rejoicing or the powers of darkness unleashing themselves.
Each of these exemplars taught a class or two, or led a
meditation. Sometimes there were feasts and celebrations, often
involving considerable drinking of vodka. However we met with
these men—as I remember, it was all men—their holiness and
wisdom shone through. Almost none were Americans.
WHO WE ARE NOT
We are emphatically not the “I” of the
moment. Within us is a horde of small i personalities, clamoring for
attention: “i’m the BIG I—look at me!”
That one, the one of the moment, the one that is cold, or horny or
indignant, doesn’t even deserve to be capitalized.
Temporary, changeable, fleeting small i … who cares? We
live in a teeming huddle of small i mini-monsters feeding off the
emaciated, un-cared-for core inside us, the only part of us deserving
to be called an “upper case I,” our essence.
A RUMI POEM
come and see me
today i am away
out of this world
hidden away
from me and i
……….
i have no idea
how my inner fire
is burning today
my tongue
is on a different flame
i see myself
with a hundred faces
and to each one
i swear it is me
surely i must have
a hundred faces
i confess none is mine
i have no face
-- Ghazal 1519
Translation by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, 1984
* * *
All this is pretty abstract, and sketchy, but I can
summarize some of what I took away from Claymont, especially as it
relates to my education as a self-aware gardener. Remembering all
the while that words are slippery and my Claymont experience was much
of the time beyond words, ineffable.
In order not to preach any further here, and to
return to my main theme, gardening, I shall sprinkle Snippet
Boxes—you will recognize them in a different
font—throughout the rest of this book. If these snippets seem
impossibly jejune to you as a 21st Century reader, forgive me for
bringing them up, for the things I learned decades ago at Claymont
–terrifying as they were—prepared the ground in me to be a
gardener….
- SNIPPET--ATTACHMENTS
- “Human beings are the only animal
that can get addicted to ANYTHING,” Terence McKenna said.
“Drugs, each other, the way we look…doesn’t matter,
we can get attached to it…”
- And as any good Buddhist will tell us,
the number and scope of our attachments are a measure of our
misery. The more we have to lose, the more vulnerable we
are. Ego attachments, emotional bindings, intellectual delusions,
self image, self justification, self protection—it’s all
gotta go, says our teacher.
- We were immersed at Claymont in a
community life of household work, farm and forest stewardship, class
activities and projects, Gurdjieff’s sacred
gymnastics—calculated to wear away our personality armor, expose
our self-centeredness and greed, our
many-facades-all-of-them-false. Live in a dorm, cook for 100, and
meditate your butt off. Be told by a fellow student, whose role
today is House Supervisor, to re-clean a toilet, because your role
today is Upstairs Maid.
- In the midst of all the self-doubt,
personality abrasion, and sheer loathing of your peers that such a life
encourages, if you’re doing it with some diligence, there is the
chance to wake up for a moment here and there and be stunned by the
glimpse of reality that is visible when the attachments are
dropped…when we remember for an instant who we really are.
- It was just such glimpses that kept me there at Claymont.
- There were times when great efforts
could be made, when limitations fell away and we were in touch with an
inexhaustible source—always in the present moment when past and
future were truly irrelevant.
One of the classes that first summer was run by two garden ladies, one
of whom had been a student of Alan Chadwick at the University of
California at Santa Cruz. Though he later let go of his teaching
of the Biodynamic method, in the early 1970s he did teach the use of
the Rudolf Steiner preparations, for garden and compost. At
Claymont, the gardeners were applying the Biodynamic methodology, and
they gathered some of us students on a July day in an area of the
garden recently designated as the compost yard.
At the Claymont farm there were open-fronted stalls
that had formerly housed prize beef calves. The manure was old
and dry, but we transported it by wheelbarrow to build a long, wide
pile maybe five feet high and twenty feet long, watering it down as we
went. Twenty tons, more or less. So the garden lady,
I’ll call her Linda, had 12 or 15 students there and she said,
“Well, we’re going to apply these preparations here, put
them in the pile.” She was vague [or I was slow on the
uptake] about just why we were doing this…something about cosmic
forces, harmony of energies, whatever. I was OK with that.
The packets she had of these preparations, five of them, just filled
the palm of her hand. Under her instruction we inserted the tiny
parcels of herbs into holes we poked in the pile with little ceremony,
tamping the damp stall material around—an ounce or two of them
were supposed to have a beneficial effect on 20 tons of compost. OK.
Then it got weirder. Witchier. Linda
produced a vial of foul-smelling brown liquid, twenty drops or so in
there. She says it’s juice from valerian flowers and that
we’re going to stir it for 20 minutes, and then spray it on the
pile as a kind of protective skin. She upends the vial into a
bucket of water and demonstrates. With a whisk broom she stirs
the liquid vigorously, first counter-clockwise, creating a vortex, then
reversing direction, destroying the vortex and creating another,
clockwise one. After a couple of minutes’ demonstration,
each of us in the group took a turn, When it came to be my turn with
the stirring I was less skeptical than I might have been.
Something was happening, I knew.
We were taught at Claymont to focus on the present moment and our inner
experience within the NOW. I stirred with some enthusiasm. The
fragrance of those few drops of valerian wrapped me as I bent to the
task and I got the knack of it quickly. The whisk goes faster and
faster as more of the water takes up the momentum and finally the
vortex is complete. You can see the bottom of the bucket and the
top edge of the whirlpool threatens to spill out. Then reverse,
quickly, and chaos ensues. Then a slow rotation in the new
direction and gradually the water takes up the motion and the opposite
vortex develops. I was enthralled by the energy thus created and
lapsed into a profound meditation, drawn in by the valerian
solution. I could feel the power of it, the potency.
Years later Barbara, my beloved, would say, “You’re the
only person I know that can have an orgasm stirring the preps.”
Others took their turns stirring and then it was
done. We poured half of the solution into a hole in the compost
pile and used the whisk broom to flick the rest of it onto the pile,
scattering the droplets evenly over the surface. As I
participated and watched I came to an understanding, complete and whole
as it arose: “THIS is what I’ve been missing in
gardening…the element of spirit, the enlivening dynamic of human
intent.”
Well, all right…that last bit is bogus.
Those are the words I write three decades later to describe the
unutterable experience I was having. Intuition was
aroused…a dim remembrance was evoked, not of the childhood
farms, but of lifetimes further back, my peasant days. I knew
that I knew deep in my being how to do my part to bring forth
fertility. It rang in me like a chime--in the vortex was an
understanding, in the flower essence was a force that my own intention
could ride into the future, into the crops this compost would feed, and
the people…in the garden next year, when I was gone. When
I was gone, the intention would still be active and potent even
so. We’re working in non-material realms where there is no
entropy, no deterioration. An effort, once launched, is forever.
In an instant I understood compost. Years
later I would teach, “There is no garden problem that isn’t
solved with compost…righteous, cow manure-based Biodynamic
compost.” Insect problems? Grow strong, resistant
plants in well-composted soil. Disease? Ditto. Soil
won’t drain? Compost will loosen it. No organic
matter…sandy…infertile?
Compost…compost…compost.
Two themes recur in my gardens over the
decades. Compost stories and greenhouse stories. Whatever
else I may have done to feed folks, I always left behind a greenhouse
and a compost pile, and garden ground more fertile than when I
came.
The Claymont Court property, 300-some acres, well
watered and in many places heavily forested, was developed by a nephew
of George Washington in the 1820s. The mansion at the top of the
hill was dilapidated when we arrived in 1975, but still elegant.
Separate small buildings, slave quarters, flanked the main house with
its formal dining room and ballroom and verandas front and rear.
I know nothing of the human history of the place beyond that it was
said to be owned for several decades in the early 20th Century by
people who built up a famous herd of Hereford cattle. This was
evidenced by the fact of The Great Barn, a two-storey, 400-foot long
concrete block structure with a huge octagonal show arena at one
end. It was this building, I’m convinced, that sold
Mr. Bennett on the place, for, renovated, it would make [and indeed did
make] a wonderful school building.
This conversion—from a huge structure designed to house large
animals and their hay, into space for human habitation [commercial
kitchen, dining and meditation rooms, offices, bathrooms, sleeping
rooms for 100, windows, heating plant, raising the roof to provide
headroom on the second floor]--was in the process during the summer of
1975, with a crew of expert architects and tradesmen, all students of
Mr. Bennett’s, us, their student helpers, and a very large pot of
money—from where I do not know. Between mansion and barn
was a shaded two rut road a half-mile long passing by several of the
farm staff houses. The oak trees at Claymont were astonishing:
monumental trunks supporting many low branches extending horizontally
to the ground for 25 or 30 feet, as big around as the trunk of an
ordinary tree. One of these would shade a mighty convocation of
elves, and perhaps they did. The night before we arrived in June,
1975, there was a terrific thunderstorm and everywhere there were
fallen limbs and even toppled trees. A couple of weeks into the
course, my roommate Slow Bob and I skipped lunch to do a bit of
unasked-for work, sawing up some limbs for firewood. We were
feeling good about ourselves, cutting away with light bow saws, working
up some righteous virtue when Pierre, also skipping lunch it seems,
walked by on the driveway and, a few minutes later, back toward the
mansion. He didn’t acknowledge us at all, but I knew
he’d seen us and my self-congratulations were running high when
the saw blade jumped out of its kerf and a single sharp tooth sliced
through my left thumbnail, right from bottom to top and blood welled
from the wound. I saw this happen in superbly choreographed slow
motion, in vivid detail, flabbergasted and delighted before the pain
hit, for I knew that Pierre had gifted me with a taste of real
consciousness, of grace, baraka.
Claymont was set up as a School of Life, an
education and a tour in the landscape of soul. It was an experiment in
community living with opportunities a hundred times a day to face up to
your shortcomings, reflected back to you from the people you lived
with, and to rise above yourself to serve the land, animals, and fellow
travelers on the path. If I failed to profit from some of the
opportunities there were still others of them to meet, all day long
every day. Pierre Elliot and his helpers, with Mr.
Bennett’s blessing from the grave, set up the conditions for
people to rub against each other and glow in the friction of it
all. In the nine-month Basic Course 100 of us students lived,
with quite a few other people, in a single long, low building with
dorms and private rooms, communal bathrooms, meditation room, theater
for sacred gymnastics, dining room for 120, and a commercial-scale
kitchen. Everybody was expected to do everything: cooking for the
whole group, baking 24 loaves of bread at a time, stoking the boiler,
gardening, animal tending, child care. Learning new things was part of
the deal. We were jolted out of the comforting routine of
existence, of doing our best, but only at the things we do best [which
is the way we would choose to operate], and subjected to trials by
fire, with lots of self-doubt, performance anxiety, and failures.
Last night, as I was sleeping,
I dreamt—marvelous error!—
That I had a beehive
Here inside my heart.
And the golden bees
Were making white combs
And sweet honey
From my old failures
--Antonio Machado, Times Alone
We may never be more awake, I came to realize, than
when we’re learning to do new things and Gurdjieffian schools
have always set up conditions to compel people to live in unaccustomed
ways, eating new and sometimes ill-prepared food, working in woods and
field and cleaning bathrooms, sleeping in a room with half a dozen
others, none of whom love you. All these conditions rouse
us from our normal state of comfortable slumber and egoistic
self-regard.
My specialty during much of the nine months was not gardening but rather caring for the pigs.
Here’s how that came about. We often had quick morning
meetings on “House Day.” Our group of 80 students was
divided roughly in thirds and the Claymont schedule provided for
one-third of the group each day to do the housework, which included
child care. In the first week I’d involved myself with
that, only to discover that however adept I thought I was at taking
care of two-year-old Sky, my son by default as I’d not yet
adopted him, and another 6 or 8 toddlers and preschoolers…this
was all beyond my ability to cope, even if I did have partners in the
job. They were a mighty force for chaos, those little
ones—quite beyond me. So in this morning meeting on the second
house day I was intrigued when one of the farmers showed up recruiting
for pig duty. This was a different kind of assignment Patrick
told us, as it involved a commitment for the entire nine months; the
pigs are sensitive critters, he averred, and could not tolerate
different keepers every day—they needed continuity of care by the
same dedicated bunch of swineherds. This meant that I would not
rotate around to child care duty on house days, ever again. I stayed
after the meeting with a few others to learn more. The other
20-some students left quickly to their bathroom and kitchen and kiddo
duties, slipping out the door away from Patrick’s noticeable
effluvium.
He took us outdoors, where the pigpens were conveniently located close
to the kitchen and the tofu factory. We toured the extensive
swineland with Patrick, who introduced us to the brood sows, more than
a dozen of them separately housed within plank pens, each with her own
shelter, mud patio, feed and water containers. Some were awaiting
a birthing [Patrick knew all their due dates by heart], others were
accompanied by a litter of piglets. A couple of boars had their
own quarters as well, sturdier by far. Other pens held weanling
pigs and their elder brothers and sisters. Altogether, this was
an impressive facility to a farmboy wannabe like
myself—dilapidated to be sure, like much of the rest of the
Claymont grounds. Mansion, houses, and the Great Barn where we
lived had not been inhabited for forty years before the school took it
over five years before. Much had been done toward renovation, but
the swine complex had not topped the priority list.
Did I want to sign on as a swineherd? You bet! Did I care
that I would be asked to hang my overalls outside the dining room on
pig days? Nope!
For the rest of the fall, winter and spring I tended the sows and their
numerous offspring. I helped to dig a two-hundred yard trench for
a waterline to an outlying pig pasture, went to the livestock auction,
either with pigs to sell or to find pigs to buy. I carried the
tofu dregs and kitchen wastes to my pig friends in dozens of 5-gallon
buckets, slopping through the mud, righting feed troughs that had been
played with by 500-pound sows. I fixed fence endlessly as piglets
found the holes. I loved it all.
I took on the laying hens as well, a couple of hundred of them, and the
moments of animal tending were the anchors in my day. While very
many things at Claymont evoked confusion and bewilderment and
frustration aplenty, my times with the chickens and pigs made sense;
fill the waterer, fill the feeder, shovel shit, observe the scene,
observe the self.
SNIPPET--ASK THE TASK
I never heard anyone at Claymont put it quite like
this, but Ask The Task was my personal code when I was upset or
confused and not knowing what to do. Very simple: ask the task in
front of you what’s needed. Maybe a sink full of dirty pots
and pans. It’s house day, every third day for your group,
and your role is Kitchen Boy. “Why…but I’ve got a
PhD! Shouldn’t I be giving a seminar?” Forget
it…you’re kitchen boy. So you’re upset [that
is, ego deflated] and confused [“What have I got myself into with
this stupid Claymont place?”] and Ask The Task pops up.
“Oh. Dishes. Here they are and here I
am.” And you do the dishes. Ask ‘em. How
do they want to be done? Done well, of course. And so you
apply yourself to the sink and the suds and have some peace for a while
from the silly churnings in your head and heart.
I also took on the tools. Anyone who has lived
and worked with others can picture the scene in the Claymont tool
shed. In my experience people who have not been specifically
trained to do so almost never clean tools, sharpen them, or put them
back where they belong. Here in the tool room was a jumble of
landscape and gardening tools, all the shovels and hoses, piles of axes
and saws for forest work, bill hooks, scythes, old-time tools, broken
tools—dozens of them—dull tools—all of them.
Lost tools—many of them. Misplaced tools—most
of them.
One at a time I dealt with the tools, sharpening
them, reattaching handles, smearing linseed oil on wooden parts,
organizing them in their shed, cleaning out the junk. This was a
wholly satisfying job and gave me a place to hang out other than my
dormitory room which held a dozen other jerks like me, each more addled
than the next.
Often in the winter I did my work with the tools in
the boiler house, just a few steps away from the tool shed, where the
person on boiler duty fed the fire box from the pile of firewood just
outside. If I was sharpening and setting the teeth on a bucksaw or
felling saw s/he would obligingly test my work. I was
always touched that they were so amazed to experience the difference
between a dull saw and a sharp one.
With the animals and the tools I managed to create
my own core curriculum at Claymont. I attended all of the
scheduled meditations, most of the meetings, almost all of the classes
and lectures, all the readings, all of the work sessions. What I
skipped, and I’m ashamed to say this, was the one offering of the
Claymont teachers that they considered most important: what are called
Gurdjieff’s Movements. G. I. Gurdjieff often preferred to
be called, simply, “a teacher of Temple Dances,” and
judging by the emphasis placed on them at Claymont and in the many
memoirs of students, the dances were a crucial part of his teachings.
Maybe the most crucial. From the beginning of my involvement with
this Gurdjieff stuff, months before Claymont, I was bamboozled,
bewildered and baffled by the Movements. Our teachers in Reno did
their best to teach our small group the First Obligatory, a puppet-like
series of arm, leg and full body positions assumed to a dirge-like
piano accompaniment, positions to be taken with no waste motion
and with complete precision, not like a robot but like a conscious
human being. That means between the time the arm is extended,
say, directly in front of the shoulder and the time it is again at your
side, just so…no time elapses, there is no lag, there is no
delay in the synapses, there is no transmission time from brain to
muscles. Movements training involves exquisite
harmonization among the head-brain [presumably in charge of
intention and attention], the heart-brain [of devotion and motive], and
the body-brain [all the workings of the nerves between the spinal cord
and the muscles.]. This balanced state results in Movement
demonstrations [there’s one at the end of the film Meetings with
Remarkable Men] that show uncanny performances by experts. Of 100
people who try the Movements, probably 20 or 30 get fairly good at it,
good enough to perform in demonstrations; another 5 or so might become
good enough to teach. I was at the other end of that curve.
I was so bad at this body-heart-brain co-ordination that Movements
classes were an agony of self-reproach, nay, self-loathing, and the
more I indulged in this negativity, the worse I got. Finally, in
the winter of the Fifth Basic Course I quit altogether. If anyone
noticed, no-one said anything, and certainly there were no
consequences. When everyone assembled on the giant hardwood dance
floor in the Octagon, I absented myself, not to goof off, but quite
conscientiously to my tool work, or to the garden.
At nearly 40, and never having been the sort of guy who thrives under
rules, I felt I could admit failure with the Movements, quit beating
myself up about it, and at least in this one thing write my own
program. Possibly Pierre noted that I’d done this and
possibly someone told him, but there was never a comment. Maybe nobody
ever noticed.
* * *
Every afternoon during the course, in the hour before supper,
Pierre read to us from Gurdjieff’s massive work All and
Everything: Beelzebub’s Tales to his Grandson, An Objectively
Impartial Criticism of the Life of Man. The book is full of
neologisms, awkward expressions, prolixity, twisted myth and conjured
allegory, purporting to be the history of mankind on our planet as told
by the exiled devil, now on his way home to the center of the Universe
after having been pardoned by our Endlessness, God. Gurdjieff went to
great lengths to make it difficult to read and understand the book, and
for us students, at the end of a day of hard work and study, the
readings were alternately bewildering and soporific, creating a
hypnogogic state that may have helped us to absorb some of
Gurdjieff’s intention. In his study of Beelzebub J. G. Bennett
grapples with the contradiction of trying to explain a “book that
defies verbal analysis” and concludes that Beelzebub’s
Tales is an epoch-making work that represents the first new mythology
in 4000 years. He finds in Gurdjieff’s ideas regarding time,
God’s purpose in creating the universe, conscience, and the
suffering of God, a synthesis transcending Eastern and Western
doctrines about humanity’s place in the cosmos.
OK.
One afternoon Pierre didn’t show up. The
thick book rested there on the rug where he usually sat crosslegged to
read to us and there we were, ranged along the three other walls,
waiting. Five minutes…ten. No Pierre.
I usually sat in the corner of the room at Pierre’s left and on
this occasion I sidled over to his place, found his bookmark and began
to read. I stumbled over some of Gurdjieff’s singular
renderings of the language from time to time and repeatedly
mispronounced the word elucidate as ee-LUD-i-cate, as one of the
students pointed out afterwards, but made it through the rest of the
session to the supper bell. Pierre never did come and, again, I never
knew if he
This sort of thing was one of the features of life
at Claymont. We were often faced with challenges quite beyond the
ordinary craziness of community in such a setting. Another example:
Every month or so there was announced a
“feast,” often, as I have mentioned, on the occasion of a
visits from sheiks and other highly evolved persons, or on
Gurdjieff’s or Mr. Bennett’s birthdays. The dining
room had the picnic-type tables removed and the benches were lined up
end to end to form low tables. Tapestries, Turkish rugs and
cushions were hung and scattered on the floor for guests.
The food prepared for feasts was always a cut above the daily fare. For
one such feast during the summer course my old friend Lynda was head
cook and I was sous-cook and in the mid-afternoon one of those
spectacular thunderboomer storms came through the landscape, rattling
our nerves even more. Then the electricity went out, common
enough during these events, but crucial for us since the mansion
kitchen featured just two decrepit electric ranges and we were cooking
for 100 people. [The Great Barn kitchen was not yet ready; the
workers were just then raising the roof of the hay mow to provide head
space up there for dorm rooms.] We waited a bit, hoping the
lights would come back on, while chopping vegetables in the darkened
basement kitchen. Nothing.
Finally, determined not to be rendered helpless in front of a 20th
Century difficulty, we checked the draft of the mansion ballroom
fireplace with a wad of burning newspaper, found that it was OK, and I
went to find firewood. Before long we had a nice fire going and
big pots of water in the coals to boil. They were just getting
going when…the lights came back on.
Now, the question: Did someone flip the switch on us? Was this a
cunning plan of Pierre’s to push the cooks to the brink?
We’ll never know. We do know, however, that the conditions
of life at Claymont were designed to awaken us from our habitual
sleepwalking state, to push us into what Gurdjieff called “self
remembering.”
SNIPPET--Being and Doing
We are doers, we Americans. We pride ourselves in
getting things done. Like Thoreau’s farmer we carry our
accomplishments on our backs [the farmer carries his barn and
livestock]. What we present to the world, masquerading as our
selves, is our accumulated deeds and possessions [all bought with our
doing], the personality that exults in our performance and seeks
recognition for our activities. We mistake activity for progress
while hiding from everyone the tender essence that’s been larded
over by our attitudes, interests, desires, behavior patterns, emotions,
roles and all the traits we identify as self. The real kernel of
selfhood inside all that blubber, we were taught at Claymont, is our
spark of divinity, it’s what stays the same, our inner
child. It’s still a child, when we are in our middle years,
because we have let the culture around us reward our doing, while
trampling on our being. This has been going on s, since
childhood. If being were to be nurtured, if the inner child had
been allowed to grow robustly, we would not be the deluded, smug,
pretty specimens we are. If we dare to seek the good of our essence we
will welcome any assault on personality, anything that peels away some
of the suffocating layers of culture and ego and lets the sun
shine on that child in there, give it the attention it deserves.
We might dare to put some real effort into project of being.
Being still. Being real. Being wholly human
How to do this? Well, I’m thinking that’s why I went to Claymont.
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