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Re: A Sufi Cult
Posted by: corboy ()
Date: March 11, 2009 10:14PM

I dont want to minimize what you two went through, especially if you lost serious
sums of money.

But from what Ive read, many people are in these groups for years, even a decade or more.

And if you marry and have children, its not only much harder to leave, but any children who come into the picture are, in effect born into prison.

Congratulate yourselves for having paid attention to your gut instincts and gotten out when you did...and without having been married off.

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Re: A Sufi Cult
Posted by: R2010 ()
Date: May 29, 2010 02:33PM

By the way, Ibrahim Jaffe now has a center in South Florida, unfortunately - []

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Re: A Sufi Cult
Posted by: Ex-Teacher ()
Date: June 27, 2010 10:17PM

I was a faculty member of Jaffe's school for 10 years, and I can definitely verify what previous posters have said. My intentions in posting here are to help anyone who is still a member of, associated with, or considering joining this organization, to understand what is happening and, perhaps, to gain a clearer perspective about this.

When I started studying with Dr. Jaffe, it was back in the days of energy healing. It was fantastic work, and all about empowerment. The spiritual aspects of his work were present, but not prominent, and we had classmates of various religions and belief systems. Everyone was accepted, curiosity was encouraged, and I've never met a more loving group of people (his staff and fellow students) in my life.

Now, you should know that Dr. Jaffe was once a student of Osho/Bhagwan Shree Rajneesh, and spoke freely of his experiences there many years before. He spoke both lovingly of his time there, and with bitterness, once he found it to be a cult, and the disappointment and betrayal he felt when Osho was found to be behaving, well, unscrupulously. I only bring this up because I feel it is important to understand that Dr. Jaffe's background was influenced by a situation that wasn't completely "on the level", and I believe this made it easier for him to be drawn in and swayed by Sidi al-Jamal. I do want to say that, for any faults he may have (because all of us have our issues, of course), I believe Dr. Jaffe to be a man with a heart of gold, and had he known and understood what Sidi was about when he first met him, I don't think he would have gotten as involved with him as he did. (Once you're in, and you've led hundreds of other people in, I think it's harder than ever to do an about-face and admit you've screwed up. Add to that the financial hole he dug himself into, and you've got quite a quagmire.)

Anyhow, as has been previously stated, Dr. Jaffe started following Sidi, and within a couple of years, Sidi was calling the shots on everything in Jaffe's life - Jaffe sold his house in Jackson, WY and bought an abandoned retreat center in California, which rapidly became a commune (I know, I lived there for a year and a half), and was repeatedly hailed as "holy land" with a "light like in Jerusalem", where "an ancient prophet was once buried", containing "healing mineral springs", and would one day be "a community for thousands of people, spanning seven mountains, flying the flag of Islam", and the "Mother Center" of many future communities around the world. We believed it all, believed in the beauty of it all, and were convinced that we were on the righteous path to enlightenment.

And here's one of the main reasons I'm writing, because I could go on for days with stories: The people I met in this organization always had the highest of intentions. We really thought we were in something wonderful, that we were cultivating self-responsibility and awareness, and could never get caught up in something as insidious as a cult. We even had discussions about how this was not a cult, and we were all very aware of what was going on.

But then, the stories began... and I wouldn't find out for years that all of them were true, even though I was one of the ten people in the "innermost circle" of the organization, and one of the highest ranked teachers in the country. In short, Sidi was having sexual relations with his students (while married; both he and his students), he gathered enormous amounts of money from us every year on his visits, and while some was given to charities in Jerusalem, he also gave much of it to his sons who lived in the Bay Area (and weren't very financially solvent themselves, I believe).

I don't even know where to begin or end, really - sexual abuse, financial abuse, psychological abuse... there was/is so much lying about everything, it just hurts to think about all the well-intentioned people who have been hoodwinked by Sidi al-Jamal over the years.

I hope this helps, and I hope that anyone who hears about this organization or its communities (for they exist around the USA; West, South, East, and North), or the "Sufi University" can see this group for what it is - nice people, but 99% of them have no idea what they're in, or what they're getting other people into. Good luck, everyone.

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Re: A Sufi Cult
Posted by: helpme2times ()
Date: June 28, 2010 09:27AM

I was a faculty member of Jaffe's school for 10 years, and I can definitely verify what previous posters have said. My intentions in posting here are to help anyone who is still a member of, associated with, or considering joining this organization, to understand what is happening and, perhaps, to gain a clearer perspective about this.


But then, the stories began... and I wouldn't find out for years that all of them were true, even though I was one of the ten people in the "innermost circle" of the organization, and one of the highest ranked teachers in the country. In short, Sidi was having sexual relations with his students (while married; both he and his students), he gathered enormous amounts of money from us every year on his visits, and while some was given to charities in Jerusalem, he also gave much of it to his sons who lived in the Bay Area (and weren't very financially solvent themselves, I believe).
Thank you so much, Ex-Teacher.

A little over a decade ago I stayed in the zawiyah (retreat house) in northern NJ for several weeks. At the time, Shams Prinzivalli -- no longer affiliated with the group as far as I know -- ran the zawiyah and couldn't have been nicer. While I was staying at the zawiyah, Sidi visited. I remember one morning I was sitting on a bed in one of the bedrooms, all alone, going through the extensive chanting with the beads. The door to the room had been shut. All of a sudden it flew open. It was Sidi. He didn't say anything, just stared at me for a little while. Then he shut the door again.

I remember being really creeped out by that.

Given what you've said about his sexual misconduct, I'm very lucky that nothing further ever happened.

It wasn't long after that that I felt completely fed up with the group and left. (I think meeting Sidi in the flesh pushed me over the edge.) Supposedly not long after that, Shams left the group too.

Thankfully I've gotten over most of the trauma connected with involvement with the group. It saddens and concerns me that some others may have been hurt far more deeply than I. (For one thing, I was involved less than a year.)

Whew. I'm remembering back to when I was deeply involved in the group... it was incredibly intense and I was frightened much of the time. Frightened of "the fire" Sidi would speak of regularly, from which I supposedly needed to be saved.


Edited 1 time(s). Last edit at 06/28/2010 09:29AM by helpme2times.

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Re: A Sufi Cult
Posted by: Ex-Teacher ()
Date: June 29, 2010 01:10AM

I'm glad to hear you got out sooner, rather than later... and yes, Shams Prinzivalli did leave the group, probably shortly after your time there. She spoke out about happened to her, and was (no surprise) discounted by Jaffe and others, ostracized, and labeled as "power-hungry" and stuff like that. It was highly unfortunate, since I always respected her and her teachings, and yet wasn't strong enough in myself to believe in her at the time and seek the truth. I haven't heard from her in years, but I wish her the best.

It was a real challenge, on one level, to break away from this organization and the spiritual path... not that I didn't have misgivings on many points along the way, of course. I suppose I'm fortunate that a number of factors came to light around the same time for me - disagreement with some of the points within Islam/Sufism (as we were being taught them), hearing first-hand accounts of people involved in misconducts of many kinds, etc. It was the "perfect storm" I needed to break away and live my own life.

I hope these kinds of conversations help others, ultimately, to do what is right for them.

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Re: A Sufi Cult
Posted by: corboy ()
Date: January 02, 2011 06:55AM

A discernment guide



The following points are designed to assist sincere seekers in their quest for authentic Sufi representatives. These days there are many Sufi organisations. Some are genuine and some are not. It is too common to hear reports of negative experiences of people who have been "burned" by dubious groups. The points below should help seekers avoid such groups.

A sincere devotion to Allah Almighty, a deep reverence for the Holy Prophet - peace be upon him - and a love of a life of prayer and rememberance of God are the main signposts to authentic groups. These are always more important than claims of "unbroken chains of transmission" and other claims of "authority" based on dreams or visions. Don't be too concerned about claims of "authority". seek groups where the Sufi life of prayer and brotherly love are tangible and real. The proof is in the pudding.

Does the Order have a proper relationship to Islam?

Sufism is the interior perspective of the Islamic religion. Avoid groups that deny this or that claim that Sufism is entirely independent of Islam. Avoid de-Islamicized forms of Sufism. A Sufi Order should have a strong, healthy connection to (externalist) Islam and be respectful of the Islamic faith. The people who run the Order should be pious, sincere Muslims.

Are members of the Order required to be practising and committed Muslims?

While some Orders will permit non-Muslims into the introductory levels, properly constituted Orders will insist that serious long-term members are practising and committed Muslims. Avoid Orders where this is not so or that are indifferent to the religious affiliations of members.

Does anyone make money from the operations of the Order?

While it is proper for an Order to cover its costs a Sufi Order should not be a profit-making business. Avoid Orders that operate as business ventures or that require expensive membership fees or on-going financial contributions from members.

Does the Sheihk have some other occupation by which he makes a living?

"Sufi Sheihk" is not a job. Sufism does not have a paid priesthood. Avoid Orders where the Sheihk is not successfully established in some other occupation beyond the Order.

Are the private and family lives of members respected?

A Sufi Order should not interfere in the private or family lives of its members. Members shoulds never feel pressured to change jobs, marry or divorce, move location, etc. Avoid Orders that do not respect the right of members to pursue their own private and family life.

Are members free to come and go from the Order's activities as they please?

The Sufi path should be freely entered. It is arduous and demanding. Members of an order should be free to drop out at any time for any reason without having to justify themselves and without being pestered or pursued. The decision not to continue participation should always be respected. An Order should not in any way coerce or pressure members to participate. Avoid Orders where this is not the case.

Does the Order have a tolerant and universalist perspective?

Sufism is an esoteric perspective. At an esoteric level all religions meet. There are many paths. Avoid Orders that insist that they and they alone are the true path or that are hostile to religions other than Islam.

Is there a fraternal spirit in the Order?

A Sufi Order should have a well-developed atmosphere of fraternal love between members. This Platonic fraternal nature excludes members using an Order as a dating pool or a marriage agency. Avoid Orders that do not have a fraternal atmosphere or that are incestuous.

Is there a proportionate sense of formality and chivalry?

A Sufi Order should have an appropriate code of behaviour that is both formal and chivalrous. If the conduct of the Order is too casual then it is merely a club. Sufism is a serious spiritual endeavour. Avoid Orders that are too casual or frivolous.

Is the Order directed exclusively to spiritual purposes?

An Order should only have one purpose - the spiritual advancement of its members. They come together for rememberance of Allah Almighty. Avoid Orders that combine Sufism with other, more profane purposes whether it is a sport, learning Turkish music, bellydancing, etc.

Does the Order mix spiritual forms and systems or employ profane methods and philosophies?

Sufism is a rich self-contained tradition. Avoid Orders that try to blend Sufism with other disciplines or spiritual systems such as yoga, Gurdjieff, pop psychology, gestalt therapy, American Indian rituals, etc. Seek an Order that is purely Sufi in its philosophy and methods.


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Re: A Sufi Cult
Posted by: thecivilmuslim ()
Date: December 27, 2011 07:22AM

I am currently putting together a blog piece on Sufi spiritual abuse. [...]

[Moderator note: posting contact information at this message board is against the rules]

Edited 1 time(s). Last edit at 12/27/2011 07:42AM by rrmoderator.

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Re: A Sufi Cult
Posted by: corboy ()
Date: April 11, 2012 09:41AM

Beware of Pseudo Sufis


Thursday, September 27, 2007Beware of Pseudo-Sufism
Hazrat Data Ganj Bakhsh Ali Hujweri, may God elevate his station, said "Once Sufism was a reality without a name, now, it is a name without a reality" [Kashful mahjub, c. 1000 AD]

This was one thousand years ago. Imagine the situation now!

Pseudo-Sufism & corrupted Sufism abounds. So do fake "Sufi Masters". It is also important to recognize the so-called "genuine fakes," shaykhs not actually corrupt but those who think they are Pirs, when in reality they are not. As such they are not necessarily harmful but simply incompetent to perform the task of training the seeker, and causing his spiritual growth so he may shed the veils which separate him from the Nearness of God.

Based on years of experience of various sorts of Sufis, corrupt, debased, ignorant & genuine, here are cyclewala's tips on what sort of Pirs & silsilas [shaykhs & Sufi orders to avoid]

Remember tho' that cyclewala is himself but a seeker. God has been kind. Cons & scams abound.



Also known as: AVOID THESE!

1. Silsilas where new murids [disciples] are immediately kitted out in big/pointy hats, turbans, robes, and the pirs & murids attach important titles to themselves. [Baba Farid RA said: the Sufi who is concerned about his appearance is usually neglecting his interior]

2. Any silsila which says "Our silsila begins where other Sufi orders end" etc.

3. Shaykhs with letter pads, business cards, door signs etc. which designate them as "Pir-e tariqat, rahber e Shariat, the Imam of the Sufis" etc. etc.

4. Hardcore Barelvi & Deobandi silsilas. They are only interested in getting many murids so they can make them Barelvi or Deobandi. The same is true for Tablighi Pirs.

5. The "touring party" Shaykhs. These Pirs love to travel with 10-20 murids with them, with distinctive dress. There main emphasis is on eating big dinners, and acquiring as many murids as possible [so they can have more big dinners next time] and showing off.

6. Boastful Shaykhs: who claim that they are the Qutb, the Ghous, the Prophet PBUH visited them yesterday & indeed does so often, and guaranteed them that their murids would be in Paradise etc.

7. Family "gaddi nasheens" especially those who do not follow the Shariat. Pakistan in particular abounds in such "Landlord Pirs" who have done incalculable damage to Islamic Sufism.

8. Pirs who love to be surrounded by women, and let women kiss their hands and hug them etc.

9. Those who claim to have out-stripped their master, or gone beyond the early saints in any matter.

10. Those who take money for their services. [in fact one should also avoid 'Ulema who charge for teaching religion in any way]
at 7:22 AM Posted by cycle wala
Labels: inter-faith, sufi 3 comments:
irving said...
What you say is sadly all too true today. My Master says there are very few true Sufis in the world today, including in our Nimatullahi Order. Yet we struggle and strive with Allah's help.

May Allah guide you with ever increasing love and wisdom, which are really the same thing.

Ya Haqq!

September 27, 2007 8:02 PM
Anonymous said...
What do I have to do to reveal to the whole world about a specific Tariqa in the UK run by a fake Pir from India,and his Khalifa in the UK has no knowledge of Sharia , Sunnah,Fiqh and everything with regards to the DEEN,these guys are "Family Pirs" they inherit from the fathers..and they propagate nothing but Pir Worship..and they have most of their Mureeds married in to one anothers family so that leaving this Tariqa means becoming a social outcast...and Money ,Loads of it has been collected and siphoned off to India(Gujarat/Baruch) and this Fake Pir has built himself a magnificient fortress,and lot of investment property in Gujarat and Bombay...
contact me for more info
March 11, 2008 7:23 AM
cyclewala said...
anonymous, unfortunately there are a LOT of 'tariqas' like this today, not just one.

God preserve us and guide us to His true friends.

March 11, 2008 12:59 PM
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Re: A Sufi Cult
Date: July 10, 2012 06:56AM

I just wanted to comment about Sufism and Islam. It's a bit of a misnomer to put Sufism as being so connected to Islam. There are many Muslims who frown on Sufism. Sufism does predate Islam, especially in Persian (Iran). This list seems to put Sufism on the same level as the Kaballah (Jewish mysticism) with Judaism, which it is not. I just wanted to point that out.

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Re: A Sufi Cult
Posted by: corboy ()
Date: February 26, 2013 12:20AM


For full article read here. []


Speculations On How What Was Originally Advice For Humility Became a Rationalization for Guru Abuse

On his website Dr Shepherd has this article from which a few quotations are taken in my attempt to offer a possible way in which malamatia, a practice of privacy, was in some cases, taken to admirable extremes, but later reframed as crazy wisdom and a handy excuse for mere abusive or self indulgent behavior.

Those who cling to the crazy wisdom alibi usually insist that historical analysis cannot capture the real essence of spiritualty. All I can say is that a truly worthy leader and project need not fear the efforts of the historian or journalistic fact checking.

ENTRY no. 14 Kevin R D Shepherd, Ph.D


An objective of subsequent malamatis at Nishapur was to conceal saintly accomplishments, even if they were in this manner misconstrued as being ordinary men.

Their code of self-criticism was inverted and abused in later centuries by nominal malamatis who merely liked to draw attention to themselves by bizarre actions or unconventional behaviour.

The original ideal was discernibly very different, and evidently required a high degree of self-control and a determination to resist the limelight and attendant distractions. The aim was to reduce egotism and pride in imagined spiritual advancement.

Malamatism was interpreted in a variety of ways.

The subject of malamatism becomes complicated when it is understood that early exemplars at Nishapur gave different twists of meaning to the "path of blame."
There were both "extreme" and "moderate" malamatis, and at least among the latter, there were differences of emphasis between exponents. Hamdun al-Qassar (d.884) represented the "extreme" approach, his circle rigorously emphasising the programme of malamat al-nafs ("incurring blame on oneself"). The "moderate" party were inspired by Abu Hafs al-Haddad (d.c. 874-9) and his disciple Abu Uthman al-Hiri (d. 910).

Qassar was not only averse to the patched robe of the ascetic, but also to the subject of spiritual practices, which he is said to have criticised and denounced, his reason being that such exercises could create deceit. Whereas Haddad encouraged his pupils to undertake such exercises, although in a malamati context that apparently differed from the standard ascetic routines. His successor Abu Uthman al-Hiri taught a "middle path" between the two apparentlapparently contradictory forms of malamati teaching. "Both ways are correct; each, however, in its right time." (12)
According to Hiri, the disciple was initially to be trained in "the path of practices," as a result of which an attachment ensues, making the disciple dependent upon the favoured practices. The trainee had then to be shown the shortcomings of his pursuit, until he becomes aware that his spiritual practices have left him far from completion. (13)
Shepherd's article continues:

any of the external trappings of conventional Islamic asceticism. He did not dress as a zahid, did not give the popular sermons that attracted credulous crowds, and nor did he undertake the constant pilgrimages which filled the agenda of many professional ascetics. Yet the details are so sparse that different interpretations are possible. Many, or even most, of the men described as malamatis in ninth century Nishapur evidently lived in the artisan and mercantile milieu of the Nishapur bazaar. I

t is possible to view Haddad as a blacksmith who became a malamati, but there is no certainty that he severed his link with the bazaar, especially if his own disciples were artisans and merchants in many instances. His name al-Haddad means "ironsmith."
There was an extension to this factor. Early malamatis seem to have identified with the attitude of altruistic self-sacrifice that marked the tradition of futuwwa - the name given to the system of crafts and professions in Khurasan, a system which promoted strict ethical standards and awarded precedence to fellow members of the fraternity rather than to oneself. There is here the complexity that the social futuwwa was given a mystical complexion by malamatis, a feature which persisted in later Sufism. The malamatis are thought to have adopted the term futuwwa (chivalry, literally "youth") as a code-name for a mystical stage, possibly meaning a novitiate prior to reaching the stage of "manhood" (rujuliyya)

(Corboy note: 1 I suggest an analogy from baking. Under my mother's tutelage, I learned to knead dough and use commercial yeast as the rising agent. Got pretty good at it. Most of my pals didnt do home baking and thought my ability to do this was amazing. Nice for my ego and we all had a good time.

But when, years later, I met another baker who had had professional training, and knew techniques my mother had not heard of. Teacher #2 showed me how to use slow rise techniques, the use of levain and sourdough starters, the taste of these new recipes revealed to me that I had very much more to learn.

So, thats the analogy. Teach someone to master the basics. Then, show them what the results are from taking it to another level of practice--whether it is spirituality, or at the baker's worktable)

(note 2 from Corboy--imagine these futuwan fraternities as being roughly analogous to labor unions. Can tell you that from having watched my uncle, a life long union carpenter, being part of a work crew would have been a stabilizing influence for boys and young men, giving an outlet for energy, older men to advise and critique one's work. If you dont show up on time to join your work crew on a project because you've overslept or partied too hard the night before, that work crew will call you out on it.

For another source on these futwan societies in Anatolia, one can read Ibn Battuta's descriptions of the hospitality he received and how impressed he was when he met these societies in the 14th century--hundreds of years after the sources cited by Dr Shepherd--Corboy--A good overview is The Adventures of Ibn Battuta by Dunn)

**Ibn Battutua is worth reading by anyone who cares about Tassawuf. Ibn Battuta was a Sufi, and his Rihla (Travels) contain many descriptions of Sufi societies and teachers, for Battuta made a point of seeking out and speaking with as many Sheikhs and Pirs as he could--all the way from Egypt to Turkey, to Central Asia, Pakistan, Iraq and India.

Dr Shepherd's thesis may be supported by an independent source--a source that is not his bibliography.

David Edwards interviewed Pashtun refugees in Pakistan in the 1980s and published a book, Heroes of the Age: Moral Faultlines on the Afghan Frontier (University of California Press)
In a chapter tentitled The Lives of an Afghan Saint Edwards wrote:

"Despite the fact that there is no shame attached to following a pir (Sufi leader), it is the practice in some areas for disciples to keep secret their involvement with pirs. The reason for keeping this attachment a secret is difficult to ascertain, but it seems at least in part to keep the moral worlds of (Pashtun/Pakhtunwallah)honor and Islam separate and thereby avoid the kinds of contradictions that ensue when the two overlap.

"An alternative explanation is offered by an informant from Paktia Province (Afghanistan) who explained the practice as follows:

"Most disciples do not want to reveal that they are followers of a pir. They think that [revealing this fact] would be a way of projecting yourself as a good person, which is [an attitude] that Allah wouldnt like. Basically, one becomes a disciple to seek guidance on the right path to Allah. One doesn;t do it for any other reason, and it should be kept secret as much as possible.

In the case of our family, it happened so many times that one of our family members became a disciple without our even knowing about it. Because of this attitudeon the part of the disciples, it is difficult to know how many have accepted the tariqat.

The distortion of malamatia from privacy into an excuse for sheer bullying and other exhibitions of unrestrained ego may be attributed to Gurdjieff, Rajneesh and Choyam Trunpga, who completed the damage by giving it the label Crazy Wiscom.


One of the ways that Gurdjieff seemed to be using Path of Blame behavior was withhis appearance and personal habits, including his table manners and eating habits, use ofalcohol, foul language and hygiene.

Gurdjieff began gaining weight in the late 1920s andby the end of 1932 he was obese and, according to some students, terrible; Rather than being concerned about his looks and image, Gurdjieff drew attention to hisappearance in his later years by passing out unflattering photographs of himself in profile.

Although at times Gurdjieff could dress with great taste and elegance, on many occasionshe appeared seedy and unkempt, dressed in cheap, food-stained suits, or dressedinappropriately in public, such as the time he attended a posh restaurant in pyjamas,dressing gown and slippers. His table manners were atrocious by Western standards andhis personal hygienic habits were considered disgusting by some of his personal assistants. (21)

More citations concerning Gurdjieff and Path of Blame. He needed a way to have excuses made for him. Such is to live as a child, not as a Pir.


(Corboy--this contrasts with the earlier statement that Malamati behavior can only be used 'with great care.'

My mother would have rightfully been angry had I, as a kid, dared suggest that my messy room was a product of spiritual aspiration, rather than sheer laziness.

She would have refused to believe it had I dared suggest 'My room looks like a pig pen. But the chaos is for a noble cause. I dont have to clean my room. because I am a student of the Fourth Way and am practicing The Way of Blame'.

Rajneesh referred to Gurdjieff--a lot.


Here is an excerpt from an Rajneesh Osho talk. Listening to Rajneeshes tales of Gurdjieff's strange behavior might have set his listeners up to accept Rajneesh/Oshos bad behavior. And Raj/Os's talks went on and on and on. Ugh. Probably a form of trance induction--tiring and confusing. Persons have reported that Rajneesh was interested in trance induction as quite a young man, long before setting up shop as a guru.

Osho on Gurdjieff;s Strange Methods

Ouspensky remembers that they were traveling from New York to San Francisco in a train, and Gurdjieff started making a nuisance of himself in the middle of the night. He was not drunk, he had not even drunk water, but he was behaving like a drunkard ; moving from one compartment to another compartment, waking people and throwing people's things about. And Ouspensky, just following him, said, "What are you doing?" but Gurdjieff wouldn't listen.

Somebody pulled the train's emergency chain, "This man seems to be mad!" ; so the ticket-checker came in and the guard came in. Ouspensky apologized and said, "He is not mad and he is not drunk, but what to do? It is very difficult for me to explain what he is doing because I don't know myself." And right in front of the guard and ticket-checker, Gurdjieff threw somebody's suitcase out of the window."

The guard and the ticket-checker said, "This is too much. Keep him in your compartment and we will give you the key. Lock it from within, otherwise we will have to throw you both out at the next station." Naturally Ouspensky was feeling embarrassed on the one hand and enraged on the other hand that this man was creating such a nuisance. He thought, "I know he is not mad, I know he is not drunk, but." Gurdjieff was behaving wildly, shouting in Russian, screaming in Russian, Caucasian he knew so many languages and the moment the door was locked, he sat silently and smiled.

He said to Ouspensky, "How are you?"

Ouspensky said, "You are asking me, 'How are you?'! You would have forced them to put you in jail, and me too because I couldn't leave you in such a condition. What was the purpose of all this?"

Gurdjieff said, "That is for you to understand. I am doing everything for you, and you are asking me the purpose? The purpose is not to react, not to be embarrassed, not to be enraged. What is the point of feeling embarrassed? What are you going to get out of it? You are simply losing your cool and gaining nothing."

"But," Ouspensky said, "You threw that suitcase out of the window. Now what about the man whose suitcase it is?"

Gurdjieff said, "Don't be worried it was yours!"

Ouspensky looked down and saw that his was missing. What to do with this master! Ouspensky writes: "l felt like getting down at the next station and going back to Europe... because what else would Gurdjieff do?"

And Gurdjieff said, "I know what you are thinking you are thinking of getting down at the next station. Keep cool!"

"But," Ouspensky said, "how can I keep cool now that my suitcase is gone and my clothes are gone?"

Gurdjieff said, "Don't be worried your suitcase was empty. Your clothes I've put in my suitcase. Now just cool down."

But later, when he was in the Caucasus and Ouspensky was in London, Gurdjieff sent Ouspensky a telegram: "Come immediately!" ; and when Gurdjieff says "Immediately," it means immediately! Ouspensky was involved in some work, but he had to leave his job, pack immediately, finish everything and go to the Caucasus. And in those days, when Russia was in revolution, to go to the Caucasus was dangerous, absolutely dangerous.

People were rushing out of Russia to save their lives, so to enter Russia and for a well-known person like Ouspensky, well-known as a mathematician, world famous.... It was also well-known that he was anti-communist, and he was not for the revolution. Now, to call him back into Russia, and that too, to the faraway Caucasus.... He would have to pass through the whole of Russia to reach to Gurdjieff who was in a small place, Tiflis, but if Gurdjieff calls.... Ouspensky went.

When he arrived there he was really boiling, because he had passed by burning trains, stations, butchered people and corpses on the platforms. And how he had managed ; he himself could not believe that he was going to reach Gurdjieff, but somehow he managed to. And what did Gurdjieff say? He said, "You have come, now you can go: the purpose is fulfilled. I will see you later on in London."

Now this kind of man.... He has his purpose ; there is no doubt about it ; but has strange ways of working. Ouspensky, even Ouspensky, missed. He got so angry that he dropped all his connections with Gurdjieff after this incident, because this man had pulled him into the very mouth of death for nothing! But Ouspensky missed the point. If he had gone back as silently as he had come, he may have become enlightened by the time he reached London ; but he missed the point.

A man like Gurdjieff ; may not always do something that is apparently meaningful, but it is always meaningful..."

(Corboy to paraphrase Freud, sometimes a tyrannical person is just that--a tyrant
, but with a great cover story

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