David Robertson speaks to two remarkable scholars, Carole Cusack and Steven Sutcliffe, on the significance of G. I. Gurdjieff to the study of religion. How do we approach figures like Gurdjieff whose legacies (and archives) are tightly controlled by their followers, and who often aren't seen as worthy of study by the academy and publishers?
George Ivanovich Gurdjieff was born around 1866 in Russia and came to prominence in the inter-war years in Europe and the US as a “spiritual teacher” or proto-New Age guru. As well as a complex cosmology, Gurdjieff taught that the average human being was literally asleep, and that “waking up” required a great deal of work and “conscious suffering” His work was continued by his pupils following his death in 1949, and a number of books on his teachings remain in print today. To discuss his importance to the study of religion, David Robertson speaks to two remarkable scholars, Carole Cusack of the University of Sydney, and Steven Sutcliffe of the University of Edinburgh.
We discuss Gurdjieff’s image as a “guru”; how deliberate was it, and where did he learn about the Eastern teachers he modelled himself upon? We discuss how much we should treat Gurdjieff as a sui generis “special case”, as Gurdjieffian scholars have tended to, or whether we would be better to treat him as a type, like Blavatksy, Steiner, Crowley and others. This then turns the discussion to the issues of researching figures like Gurdjieff whose legacies (and archives) are tightly controlled by their followers, and who often aren’t seen as worthy of study by the academy and publishers. We conclude with a consideration of Gurdjieff’s importance (or lack thereof) on the later New Age milieu, and popular culture more broadly.
And did Robert Fripp hire Toy Levin for King Crimson because he looks like Gurdjieff?
You may enjoy our previous interviews with Carole Cusack on “Cultural Production” and “Invented Religions”.
You can also download this interview, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us. And remember, you can use our Amazon.co.uk, Amazon.com, or Amazon.ca links to support us at no additional cost buying books, yoga mats, plant pots, llama-shaped snacks and more.
This episode has not been transcribed yet.
Consider a donation to pay for the cost of editing a transcript?
As it happens, just two and a half weeks ago, I was in the audience of a panel called ‘Rethinking Theory, Methods, and Data: A Conversation between Religious Studies and Sociology of Religion’ presented at the annual conference of the American Academy of Religion.
Perhaps it is time to stop treating the word “religion” as a tool of the scholar and to start treating it as the very object of study. Aside from being an oxymoron, the thought of “meatless meatballs” can elicit strong reactions, whether of disgust, confusion, or hunger. Such products are capable of breeding suspicion, whether in regards to their taste, their origins, or their status as “food.” After all, what exactly is meatless meat?
"Although this might help pupils develop their critical thinking skills, this approach to the study of religion seems to reinforce the notion that religion is concerned with private, individualized beliefs of an ontological, epistemological and/or moral nature. It does not provide room for pupils to consider how ‘religion’ might be broader than assent to propositional beliefs or to explore further the nature of belief and how it can function in all our everyday lives."
While there is little disagreement as to the basic content of Gurdjieff’s spiritual teaching, there is currently no concrete proposal about the place of Gurdjieff within the broadly scientific study of religions.
In David Robertson’s interview with Professor Carole Cusack of the University of Sydney and Steven Sutcliffe, Senior Lecturer in the Study of Religion at the University of Edinburgh, ...
Throughout Japanese history, religion has always coloured and influenced the matters of the state. Religious validation of imperialist aggression and Japan’s war efforts in the first half of the 20th century is just one example of this.
In this story is a continuation of "dissident orientalism", a conflict inherent within the colonial project wherein communities and personal trajectories become embedded within local religious contexts. A distinction made, both in Ireland and Burma, between native religion and the religion of the coloniser serves ...
During the annual conference of the European Association for the Study of Religion at the University of Groningen, the Netherlands, Damon Lycourinos had the pleasure of interviewing Jay regarding her work on the subtle body and alternative notions of intersubjectivity, addressing both the theoretical and methodological...
Ninian Smart was a proponent of the idea that Religious Studies should be "poly-methodical"; but should Religious Studies as a discipline incorporate theories and methodologies from multiple other disciplines, such as sociology, anthropology or history? When RS departments have run on an interdisciplinary basis, have they been successful?
In his interview with Sidney Castillo, Dr. Luis Millones discusses some of the traditions that have formed the basis for his research, particularly in the northern coast, northern highlands and south highlands of Peru. He mentions that, with the impact of colonization,...
In this interview, Professor Wouter Hanegraaff tells us about what he dubs “the biggest blank spaces of neglected territories in the study of religion”, namely Western esotericism. He tells how he first came over the German Folklorist Will-Erich Peuckert’s book Pansophie (1936) and discovered a group of renaissance thinkers he had never heard of, ...
This work is licensed under a Creative Commons Attribution- NonCommercial- NoDerivs 3.0 Unported License.
The views expressed in podcasts, features and responses are the views of the individual contributors, and do not necessarily reflect the views of The Religious Studies Project or our sponsors. The Religious Studies Project is produced by the Religious Studies Project Association (SCIO), a Scottish Charitable Incorporated Organisation (charity number SC047750).