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A New Model of the Universe
Along with Aleister Crowley, Madame Blavatsky, and George Gurdjieff, P. D. Ouspensky (1878 –1947) was one of the most important and influential figures in the occult movements of the twentieth century. With such books as The Fourth Dimension (incorporated in this present volume), Tertium Organum , In Search of the Miraculous , and The Psychology of Man's Possible Evolution , he earned a loyal following among those seeking a deeper knowledge of themselves and their lives, and of the meaning of human existence.
In the present book, Ouspensky analyzes certain older schools of thought, of both East and West, connects them with modern ideas and explains them in the light of twentieth-century discovery and speculations in physics and philosophy. In the process he explores relativity, the fourth dimension, Christian symbolism, the tarot, yoga, dreams, hypnotism, eternal recurrence, and various psychological theories.
The book closes with an examination of the role of sex in the evolution of man toward superman. Anyone interested in the occult, mysticism and the relationship of those elements to scientific developments in the modern world will find much to ponder in these stimulating, thought-provoking pages.
In the present book, Ouspensky analyzes certain older schools of thought, of both East and West, connects them with modern ideas and explains them in the light of twentieth-century discovery and speculations in physics and philosophy. In the process he explores relativity, the fourth dimension, Christian symbolism, the tarot, yoga, dreams, hypnotism, eternal recurrence, and various psychological theories.
The book closes with an examination of the role of sex in the evolution of man toward superman. Anyone interested in the occult, mysticism and the relationship of those elements to scientific developments in the modern world will find much to ponder in these stimulating, thought-provoking pages.
554 pages, Paperback
First published January 1, 1931
About the author
P.D. Ouspensky
153 books364 followersPyotr Demianovich Ouspenskii (known in English as Peter D. Ouspensky, Пётр Демья́нович Успе́нский; was a Russian mathematician and esotericist known for his expositions of the early work of the Greek-Armenian teacher of esoteric doctrine George Gurdjieff, whom he met in Moscow in 1915. He was associated with the ideas and practices originating with Gurdjieff from then on. He shared the (Gurdjieff) "system" for 25 years in England and the United States, having separated from Gurdjieff in 1924 personally, for reasons he explains in the last chapter of his book In Search of the Miraculous.
All in all, Ouspensky studied the Gurdjieff system directly under Gurdjieff's own supervision for a period of ten years, from 1915 to 1924. His book In Search of the Miraculous is a recounting of what he learned from Gurdjieff during those years. While lecturing in London in 1924, he announced that he would continue independently the way he had begun in 1921. Some, including his close pupil Rodney Collin, say that he finally gave up the system in 1947, just before his death, but his own recorded words on the subject ("A Record of Meetings", published posthumously) do not clearly endorse this judgement, nor does Ouspensky's emphasis on "you must make a new beginning" after confessing "I've left the system".
All in all, Ouspensky studied the Gurdjieff system directly under Gurdjieff's own supervision for a period of ten years, from 1915 to 1924. His book In Search of the Miraculous is a recounting of what he learned from Gurdjieff during those years. While lecturing in London in 1924, he announced that he would continue independently the way he had begun in 1921. Some, including his close pupil Rodney Collin, say that he finally gave up the system in 1947, just before his death, but his own recorded words on the subject ("A Record of Meetings", published posthumously) do not clearly endorse this judgement, nor does Ouspensky's emphasis on "you must make a new beginning" after confessing "I've left the system".
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Displaying 1 - 22 of 22 reviews
September 26, 2008
Never before have I encountered all these topics and theories in one publication. This is a fascinating read for someone whose interest is piqued by the metaphysical, theories of the universe, consciousness, and esoteric knowledge. It's like the Costco of New Age ideas, all under one cover, and for subjects and explanations that were crafted as long ago as the 1920s (pre-Internet), Ouspensky is adequately able to convey his ideas through practical examples in an especially relevant, post-modern way.
I'm not sure I particularly agreed with his theory of what could be now termed "intelligent design" instead of evolution, or his discussion of the Hindu caste system as a basis for all humankind, but overall I was intrigued by his theories and diagrams, and curious to read more.
I'm not sure I particularly agreed with his theory of what could be now termed "intelligent design" instead of evolution, or his discussion of the Hindu caste system as a basis for all humankind, but overall I was intrigued by his theories and diagrams, and curious to read more.
Read
May 12, 2011This attracted me in a bookstore when I was about 18. It stayed on my shelf, unread, for over a decade, as I'd been intimidated by its sheer length and had assumed it would present either an elaborate system to be analyzed or a magic to be practiced. Instead, it's a much more manageable collection of odd opinions.
Writing in the early 20th century, Ouspensky talks about the Gospels and Tarot, geometry and relativity, and opines on magic, dreams, contemplation, reincarnation, and time. He doesn't see how modern human ancestry can include both lower primates and higher ancient civilizations. All cultures remember "the good old days"; thus, these better times really existed, and this is proof that cultures only degenerate. Individuals, not cultures, may enjoy positive evolution. This is the "inner circle" of humanity that devotes itself to learning esoteric knowledge. Unfortunately, this core group can't do anything to improve the lot of other people, except open the door to their esoteric study. Animals allegedly lack humans' adaptive capability. Ouspensky devotes several pages to claiming that there were once large ants and bees (because some ancient writers mentioned them in stories) but they weren't spiritual enough so they have since been downgraded to little insects that serve only their collective. He trots out the old watchmaker argument against Darwin (I am not confident he understands Einstein either).
His reflections on time are interesting, combining the Eternal Now and the Eternal Recurrence. He defines magic -- of the sort that produces real, not illusory, results -- as "intensified doing and concrete knowing" (p. 309). There's stuff about how the fourth dimension is in the space between atoms (p. 97). There's weird support for the caste system in India and opposition to various sexual attitudes. He relies heavily on feelings and perceived revelations, so this is more of a "personal truth" testimony than a fact-based examination.
Writing in the early 20th century, Ouspensky talks about the Gospels and Tarot, geometry and relativity, and opines on magic, dreams, contemplation, reincarnation, and time. He doesn't see how modern human ancestry can include both lower primates and higher ancient civilizations. All cultures remember "the good old days"; thus, these better times really existed, and this is proof that cultures only degenerate. Individuals, not cultures, may enjoy positive evolution. This is the "inner circle" of humanity that devotes itself to learning esoteric knowledge. Unfortunately, this core group can't do anything to improve the lot of other people, except open the door to their esoteric study. Animals allegedly lack humans' adaptive capability. Ouspensky devotes several pages to claiming that there were once large ants and bees (because some ancient writers mentioned them in stories) but they weren't spiritual enough so they have since been downgraded to little insects that serve only their collective. He trots out the old watchmaker argument against Darwin (I am not confident he understands Einstein either).
His reflections on time are interesting, combining the Eternal Now and the Eternal Recurrence. He defines magic -- of the sort that produces real, not illusory, results -- as "intensified doing and concrete knowing" (p. 309). There's stuff about how the fourth dimension is in the space between atoms (p. 97). There's weird support for the caste system in India and opposition to various sexual attitudes. He relies heavily on feelings and perceived revelations, so this is more of a "personal truth" testimony than a fact-based examination.
July 17, 2008
Dense material, more like a reference book; not for 'beginners' to such material. Lovely chapter near the end of the book describing his travels to Egypt, India, Ceylon-- it will put you right there, in his shoes! For all his intellectual writing in earlier chapters of the book, this one chapter is something that could have inspired any adventure tale or Indiana Jones outing. Very vivid descriptions indeed.
His other material is very thought-provoking. One need not read with the idea of "buying into" anything... just remain open and let him stoke and stir the pot for you.
This book contained some really stimulating ideas, especially considering the time period in which is was written... between the first and second decades of the 1900s. Deep thinker would describe Ouspensky for me.
His other material is very thought-provoking. One need not read with the idea of "buying into" anything... just remain open and let him stoke and stir the pot for you.
This book contained some really stimulating ideas, especially considering the time period in which is was written... between the first and second decades of the 1900s. Deep thinker would describe Ouspensky for me.
July 2, 2019
I find it a bit random at times in the subjects he covers, but for the first chapter alone I was happy to give this a good rating. I am not so convinced by the fourth dimension stuff. It just seems a vague way of referring to a beyond under the pretence of meaning something definite. The superman stuff and the stuff about pyramids and the sphinx was interesting. I can see where many later thinkers get some of their inspiration from, on these kinds of occult and conspiracy style ideas.
December 12, 2022
Title is a little misleading, as the book is not about a unitary “model of the universe”, but rather is a collection of experiences and topics that interested Ouspensky before he met Gurdjieff. Topics include yoga, tarot, Christianity, Buddhism, critiques on modern physics and evolution, the ubermensch, his travels to the Middle East and Asia, sexual degeneracy, and his take on reincarnation.
His view of reincarnation or eternal recurrence was new to me. He believes when we die we are reincarnated, not into the future as a new person or creature, but into the past to live our life over again. Most people will live exactly as before or perhaps a little worse. A few will be able to incrementally improve their life until they can eventually break free from the cycle into a higher spiritual plane. As support of this, he quotes the Pentateuch as interprets that Moses, Aaron and others were sent back to their pasts to live life once more.
Overall very interesting to see what Ouspensky brought with him prior to Gurdjieff and how his thoughts developed over time.
His view of reincarnation or eternal recurrence was new to me. He believes when we die we are reincarnated, not into the future as a new person or creature, but into the past to live our life over again. Most people will live exactly as before or perhaps a little worse. A few will be able to incrementally improve their life until they can eventually break free from the cycle into a higher spiritual plane. As support of this, he quotes the Pentateuch as interprets that Moses, Aaron and others were sent back to their pasts to live life once more.
Overall very interesting to see what Ouspensky brought with him prior to Gurdjieff and how his thoughts developed over time.
November 3, 2015
This book is a rare combination of relativistic physics, ancient Eastern teachings, esoteric teachings of Jesus Christ in the Holy Gospels, the fourth, fifth and sixth dimension, time and space, the eternal return, tarot, yoga. All this combination of issues in an attempt to unify under a new model of the universe that provides a unifying view of reality. After reading this book, you will no longer see reality as before, you will see it in a different way, (if you really caught the essence of Ouspensky thought: The fourth way).
April 20, 2011
This is a great book well worth reading, parts get a little tricky but it is very useful to expand your understanding of what and thinking is, Ouspensky has a sorta sort of friendly, "in the room talking with you or to you" style of writing ... I really enjoyed this book, started to reread a second time.
September 4, 2021
Very mixed. In the end Morally repugnant
I first read this book as a teenager and was very impressed. Rereading it a few decades later ... not so much. What was I thinking?
He writes well enough and his enthusiastic wiseacring and pontificating about esotericism, mythology, religion, history are entertaining and amusing enough. Though refreshingly he does say ‘I just don’t know’ in a few relatively rare moments of honesty. He has some very strange and nonsensical ideas about biology and history thrown haphazardly into the mix.
It is hard to believe that such a book was a pop classic around 1920 and that the author was lionised by some of London’s intellectual elite. Maybe they were all teenagers too.
The third last chapter entitled ‘a new model of the universe’ which contains a lot of juvenile and ill-understood mathematics and physics is just so much unmitigated crap. Going beyond relativity. Einstein’s errors. The sixth dimension. Blah blah blah. Every Physics Department has a special file full of letters from cranks that read just like this chapter.
The last chapter is about the mystical aspects of sex. Whether you are male or female a bit of friction in the right spot - preferably from some other female or male or whatever combination rocks your boat - will result in a few jolts in the brain’s pleasure centres just in or above the brain stem. Pleasant enough but that’s it, so what. Supra-sex, mystical interpretations, please ... give me a break.
I was astonished to find him advocating a caste system as the only stable and successful way of organising a society. Successful for who? He reveals his true colours, arrogance and elitism in this openly fascist fantasy where of course it goes without saying he would be one of the Brahmans served and obeyed by lesser less developed beings. (Better luck in your next life but only if you work hard and dutifully. And believeeeee .... ) This is utterly unacceptable and morally repugnant.
I first read this book as a teenager and was very impressed. Rereading it a few decades later ... not so much. What was I thinking?
He writes well enough and his enthusiastic wiseacring and pontificating about esotericism, mythology, religion, history are entertaining and amusing enough. Though refreshingly he does say ‘I just don’t know’ in a few relatively rare moments of honesty. He has some very strange and nonsensical ideas about biology and history thrown haphazardly into the mix.
It is hard to believe that such a book was a pop classic around 1920 and that the author was lionised by some of London’s intellectual elite. Maybe they were all teenagers too.
The third last chapter entitled ‘a new model of the universe’ which contains a lot of juvenile and ill-understood mathematics and physics is just so much unmitigated crap. Going beyond relativity. Einstein’s errors. The sixth dimension. Blah blah blah. Every Physics Department has a special file full of letters from cranks that read just like this chapter.
The last chapter is about the mystical aspects of sex. Whether you are male or female a bit of friction in the right spot - preferably from some other female or male or whatever combination rocks your boat - will result in a few jolts in the brain’s pleasure centres just in or above the brain stem. Pleasant enough but that’s it, so what. Supra-sex, mystical interpretations, please ... give me a break.
I was astonished to find him advocating a caste system as the only stable and successful way of organising a society. Successful for who? He reveals his true colours, arrogance and elitism in this openly fascist fantasy where of course it goes without saying he would be one of the Brahmans served and obeyed by lesser less developed beings. (Better luck in your next life but only if you work hard and dutifully. And believeeeee .... ) This is utterly unacceptable and morally repugnant.
Read
October 30, 2009It's wide open baby!
August 13, 2023
THE ESOTERIC PHILOSOPHER’S MUSINGS ON MAGIC, SYMBOLS, ETC.
Author P.D. Ouspensky wrote in the Preface to the Second Edition (1934) of this 1931 book, “One of the American reviewers of the first edition of [this book] remarks that two ideas in the book presented particular difficulties for him: the idea of esotericism and the idea of the psychological method… both ideas need the recognition of the fact that human thought can work on very different levels. The idea of esotericism is chiefly the idea of the HIGHER MIND… our ordinary mind… is not the highest possible order of human mind. The human mind can rise to a level almost inconceivable for us… A man of higher mind possesses a NEW KNOWLEDGE which ordinary man, however clever or intelligent, cannot possess. This is esoteric knowledge…” (Pg. vii)
He continues, “In order to understand what I man by the ‘psychological method,’ it is necessary to realize first that the ordinary human mind… can also work on very different levels, and then to find the relation of the ‘psychological method’ to the ‘esoteric method.’ … a logical mind which knows its limitedness and is strong enough to withstand the temptation to venture into problems beyond its powers and capacities becomes a ‘psychological mind.’ The method used by this mind… is first of all a method of distinguishing between different levels of thinking and of realizing the fact that perceptions change according to the powers and properties of the perceiving apparatus… it can understand the reality of the existence of a higher mind and of esoteric knowledge, and see it in its manifestations. This is impossible for a merely logical mind.” (Pg. viii)
He goes on, “this needs no proofs… ‘proofs’ are by no means always necessary in order to accept or to deny a given proposition. There are ‘psychological proofs’ which mean much more than facts because facts can lie and psychological proofs cannot lie. But one must be able to feel them.” (Pg. ix)
He wrote in the ‘Prefatory Note’ to the 1931 edition, “What the author found in the course of the travels referred to in [this book] … will be described in another book. The present book was begun and practically completed before 1914. But all, even what has already been published separately (The Fourth Dimension; Superman; The Symbolism of the Tarot; and What is Yoga?), has since been revised and more closely connected together. The author could add but very little to the second part of chapter X… in spite of all that has appeared during the last years in the way of ‘new physics.’ … [E]ach chapter is dated with the year in which it was begun and with the years in which it was revised or finished.”
He recounts in the Introduction, “My way lay to the East. My previous journeys had convinced me that there still remained much in the East that had long ceased to exist in Europe. At the same time I was not at all sure that I should find precisely what I wanted to find. And above all I could not say with certainty WHAT exactly I should search for. The question of ‘schools’ (I am speaking, of course, of ‘esoteric’ or ‘occult’ schools) still contained much that was not clear. I did not doubt that such schools existed. But I could not say whether it was necessary to assume the PHYSICAL existence of such schools on earth. Sometimes it seemed to me that true schools could only exist on another plane and that we could approach them only when in special states of consciousness, without actual change of place or conditions. In that case my journey became purposeless. Yet it seemed to me that there might be traditional methods of approach to esotericism still preserved in the East.” (Pg. 8)
He explains, “‘Hidden knowledge’ is therefore sometimes called ‘ancient knowledge.’ But of course this does not explain anything. It must, however, be noted that all religions, all myths… are based on the recognition of the existence sometime of a knowledge far superior to the knowledge which we possess of can possess. And to a considerable degree the content of all religions and myths consists of a symbolic forms which represent attempts to transmit the idea of this hidden knowledge… The work of finding traces of ancient or hidden knowledge, or even hints of its existence, resembles the work of archaeologists looking for traces of some ancient forgotten civilization and finding them buried beneath several stratas of cemeteries left by peoples who have since lived in that place, separated possibly by thousands of years and unaware of one another’s existence.” (Pg. 12) Later, he adds, “In relation to the idea of hidden knowledge mysticism can be regarded as a breaking through of hidden knowledge into our consciousness.” (Pg. 18)
He notes, “The question very often arises: why, if the esoteric circle really exists, does it no nothing to help ordinary man to emerge from the chaos of contradictions in which he lives and come to true knowledge and understanding? Why does the esoteric circle not help men to regulate their life on earth, and why does it allow violence, injustice, cruelty, wars, and so one? The answer to all these questions … [is] Esoteric knowledge can be given only to those who seek… with a certain amount of consciousness… with an understanding of how it differs from ordinary knowledge and how it can be found.” (Pg. 31)
He acknowledges, “We are unable to define geometrically, or to conceive, this fourth perpendicular, and the fourth dimension still remains extremely enigmatic. The opinion is sometimes met with that mathematicians know something about the fourth dimension which is inaccessible to ordinary mortals.” (Pg. 67)
He states, “The evolution of consciousness, the inner growth of man, is the ‘ascent towards superman.’ But inner growth proceeds not along one line, but along several lines simultaneously. These lines must be established and determined, because mingled with them are many deceptive, false ways, which lead man aside, turn him backward or bring him into blind alleys.” (Pg. 110)
He cautions, “the man who enters upon the way of esotericism must have in view that he has to work for esotericism, and work in a very definite sense, that is, find people suitable for esoteric work and prepare them for it. People are not born in the ‘inner circle.’ The inner circle feeds upon the outer circle. But only very few of the people of the people of the outer circle are suitable for esotericism. Therefore the work of preparing people for the inner circle … is a very important part of esoteric work.” (Pg. 163)
He outlines, “In 1910 and 1911, as a result of a fairly complete acquaintance with existing literature of ‘theosophy’ and ‘occultism’ and also with … witchcraft, sorcery, magic, etc., I came to certain definite conclusions, which I was able to formulate in the following propositions: 1. All manifestations of any unusual or supernormal forces of men, both internal and external, should be divided into two main categories: MAGIC and MYSTICISM… 2. … I called ‘magic’ all cases of … concrete knowing through other than ordinary means… 3. The existence of OBJECTIVE MAGIC cannot be considered established… 4. Of all the unusual states of man there can be regarded as fully established only mystical states of consciousness and certain phenomena of subjective magic… 5. All the established facts relating to the manifestations of any unusual forces of man… are connected with greatly intensified emotional states of a particular kind and never occur without them. 6. The greater part of the religious practice of all religions… have as their aim the creation of these emotional states, to which… either ‘magical’ or ‘mystical’ powers are ascribed. 7. In many cases of deliberate creation of mystical states or production of magical phenomena the use of narcotics can be traced…” (Pg. 274-275)
This book will be of keen interest to those studying Ouspensky.
Author P.D. Ouspensky wrote in the Preface to the Second Edition (1934) of this 1931 book, “One of the American reviewers of the first edition of [this book] remarks that two ideas in the book presented particular difficulties for him: the idea of esotericism and the idea of the psychological method… both ideas need the recognition of the fact that human thought can work on very different levels. The idea of esotericism is chiefly the idea of the HIGHER MIND… our ordinary mind… is not the highest possible order of human mind. The human mind can rise to a level almost inconceivable for us… A man of higher mind possesses a NEW KNOWLEDGE which ordinary man, however clever or intelligent, cannot possess. This is esoteric knowledge…” (Pg. vii)
He continues, “In order to understand what I man by the ‘psychological method,’ it is necessary to realize first that the ordinary human mind… can also work on very different levels, and then to find the relation of the ‘psychological method’ to the ‘esoteric method.’ … a logical mind which knows its limitedness and is strong enough to withstand the temptation to venture into problems beyond its powers and capacities becomes a ‘psychological mind.’ The method used by this mind… is first of all a method of distinguishing between different levels of thinking and of realizing the fact that perceptions change according to the powers and properties of the perceiving apparatus… it can understand the reality of the existence of a higher mind and of esoteric knowledge, and see it in its manifestations. This is impossible for a merely logical mind.” (Pg. viii)
He goes on, “this needs no proofs… ‘proofs’ are by no means always necessary in order to accept or to deny a given proposition. There are ‘psychological proofs’ which mean much more than facts because facts can lie and psychological proofs cannot lie. But one must be able to feel them.” (Pg. ix)
He wrote in the ‘Prefatory Note’ to the 1931 edition, “What the author found in the course of the travels referred to in [this book] … will be described in another book. The present book was begun and practically completed before 1914. But all, even what has already been published separately (The Fourth Dimension; Superman; The Symbolism of the Tarot; and What is Yoga?), has since been revised and more closely connected together. The author could add but very little to the second part of chapter X… in spite of all that has appeared during the last years in the way of ‘new physics.’ … [E]ach chapter is dated with the year in which it was begun and with the years in which it was revised or finished.”
He recounts in the Introduction, “My way lay to the East. My previous journeys had convinced me that there still remained much in the East that had long ceased to exist in Europe. At the same time I was not at all sure that I should find precisely what I wanted to find. And above all I could not say with certainty WHAT exactly I should search for. The question of ‘schools’ (I am speaking, of course, of ‘esoteric’ or ‘occult’ schools) still contained much that was not clear. I did not doubt that such schools existed. But I could not say whether it was necessary to assume the PHYSICAL existence of such schools on earth. Sometimes it seemed to me that true schools could only exist on another plane and that we could approach them only when in special states of consciousness, without actual change of place or conditions. In that case my journey became purposeless. Yet it seemed to me that there might be traditional methods of approach to esotericism still preserved in the East.” (Pg. 8)
He explains, “‘Hidden knowledge’ is therefore sometimes called ‘ancient knowledge.’ But of course this does not explain anything. It must, however, be noted that all religions, all myths… are based on the recognition of the existence sometime of a knowledge far superior to the knowledge which we possess of can possess. And to a considerable degree the content of all religions and myths consists of a symbolic forms which represent attempts to transmit the idea of this hidden knowledge… The work of finding traces of ancient or hidden knowledge, or even hints of its existence, resembles the work of archaeologists looking for traces of some ancient forgotten civilization and finding them buried beneath several stratas of cemeteries left by peoples who have since lived in that place, separated possibly by thousands of years and unaware of one another’s existence.” (Pg. 12) Later, he adds, “In relation to the idea of hidden knowledge mysticism can be regarded as a breaking through of hidden knowledge into our consciousness.” (Pg. 18)
He notes, “The question very often arises: why, if the esoteric circle really exists, does it no nothing to help ordinary man to emerge from the chaos of contradictions in which he lives and come to true knowledge and understanding? Why does the esoteric circle not help men to regulate their life on earth, and why does it allow violence, injustice, cruelty, wars, and so one? The answer to all these questions … [is] Esoteric knowledge can be given only to those who seek… with a certain amount of consciousness… with an understanding of how it differs from ordinary knowledge and how it can be found.” (Pg. 31)
He acknowledges, “We are unable to define geometrically, or to conceive, this fourth perpendicular, and the fourth dimension still remains extremely enigmatic. The opinion is sometimes met with that mathematicians know something about the fourth dimension which is inaccessible to ordinary mortals.” (Pg. 67)
He states, “The evolution of consciousness, the inner growth of man, is the ‘ascent towards superman.’ But inner growth proceeds not along one line, but along several lines simultaneously. These lines must be established and determined, because mingled with them are many deceptive, false ways, which lead man aside, turn him backward or bring him into blind alleys.” (Pg. 110)
He cautions, “the man who enters upon the way of esotericism must have in view that he has to work for esotericism, and work in a very definite sense, that is, find people suitable for esoteric work and prepare them for it. People are not born in the ‘inner circle.’ The inner circle feeds upon the outer circle. But only very few of the people of the people of the outer circle are suitable for esotericism. Therefore the work of preparing people for the inner circle … is a very important part of esoteric work.” (Pg. 163)
He outlines, “In 1910 and 1911, as a result of a fairly complete acquaintance with existing literature of ‘theosophy’ and ‘occultism’ and also with … witchcraft, sorcery, magic, etc., I came to certain definite conclusions, which I was able to formulate in the following propositions: 1. All manifestations of any unusual or supernormal forces of men, both internal and external, should be divided into two main categories: MAGIC and MYSTICISM… 2. … I called ‘magic’ all cases of … concrete knowing through other than ordinary means… 3. The existence of OBJECTIVE MAGIC cannot be considered established… 4. Of all the unusual states of man there can be regarded as fully established only mystical states of consciousness and certain phenomena of subjective magic… 5. All the established facts relating to the manifestations of any unusual forces of man… are connected with greatly intensified emotional states of a particular kind and never occur without them. 6. The greater part of the religious practice of all religions… have as their aim the creation of these emotional states, to which… either ‘magical’ or ‘mystical’ powers are ascribed. 7. In many cases of deliberate creation of mystical states or production of magical phenomena the use of narcotics can be traced…” (Pg. 274-275)
This book will be of keen interest to those studying Ouspensky.
April 18, 2023
There is an enormous amount of nonsense in this book but also an enormous amount of gold.
February 27, 2017
I would love to be able to hear his thoughts on the last 100 years. I'm not sure I'd recommend it if you weren't already familiar with him and Gurdjieff. There's a lot here and much of the scientific material is simply outdated but I wouldn't tell you not to read it based on that alone.
May 21, 2014
This is not going to be easy to describe. From its title you could guess that it was some weirdo's baseless pseudo-philosophical ramblings, and you wouldn't be far off. Ouspensky does a near adequate job of folding in (what was, at the time) cutting-edge science into a spiritual soup, but you could by no means call it scientific, more like fantasies on a scientific theme. Still, I would definitely recommend reading this for anyone interested in unusual ways of thinking, or anyone interested in writing sci-fi or fantasy novels with bizarre premises.
March 23, 2013
Libro que nos aclara un contexto de la antigüedad donde el arte, la religión y la música eran una sola cosa, y que nos habla de como cada uno se ha ido deformando hasta diluirse y perder la esencia misma de todas las doctrinas religiosas, un analisis psicologico de como el hombre ha cambiado y ha adoptado estas creencias diluidas a su vida.
August 12, 2008
not his best work
March 12, 2009
fascinating on all levels. this book put me in a headlock and wouldn't let go!
December 21, 2008
Amazing Theosopher- Read it.
October 21, 2011
Didn't read it cover to cover, but there are a lot of great ideas and it provides a very unifying framework for a lot of big concepts.
August 17, 2013
Useful
March 31, 2017
Пьотр Успенски е пътешественик и всеобхватен учен, който през целия си съзнателен живот се опитва да разработи моделът на Новия човек, който не просто ще бъде еволюционно продължение на нашия вид. Неговата концепция касае Човека, който е отвъд времето и неговото присъствие не може да бъде манифестирано, заради пречките, които създава нашето механизирано поведение и същност. В резултат на неговите търсения и опитите му да извлече полезното и забравеното от най - дълбоките и фундаментални школи на човечеството, Успенски разбира, че всички методи на всички дисциплини (философия, наука, религия, спиритуализъм, "псевдо-окултизъм" и т.н.), водещи към знанието, всъщност се оказват несъвършени и недостатъчни за събуждането на Новия човек.
Поради тази причина човекът има необходимост от нов метод на своене на знания, но за тази цел, трябва да бъде създаден изцяло нов модел на Универса. Това четиво е подходящо за онези, които все още не са запознати в дълбочина с идеите на Успенски, които намират своя най - дълбок израз в "Търсене на Чудесата". Голяма част от информацията в текущата книга е базирана на неговите лични наблюдения, преди да се срещне с Г. И. Гурджиев, който ще окаже същинското въздействие в живота му. Впускайки се в "Новия модел на Вселената", читателят започва да изживява изживяното от руския номад, в досега му с паметниците на Древното изкуство, неговият анализ върху Готическите събори, изчезващите мистични пътища на дервишите, както и посещенията му в далечния изток в Шри Ланка и Тадж Махал.
Въпреки, че Успенски борави и с езотерична информация, той се доверява единствено на себе си и своя точен подход към узнаването на някои от вечните въпроси, които са неразгадани и до днес. Подходът му е крайно експериментален и практичен, като неслучайно в анализирането на човешката психика, той дори използва и т. нар. "експериментална мистика". Разграничавайки магията/мистиката и псевдо-магията/псевдо-мистиката, Успенски работи върху разкриването на същността на съня. Тази нелека задача се заключава в изпадането на едно "предсънно състояние", в което той внимателно следи и записва поведението си. Запознатите с К. Кастанеда и "Изкуството на сънуването" ще надградят някои свои впечатления.
Същинската част на "Новият модел на вселената" започва едва към средата на това четиво. Правейки бърз анализ на достиженията на "старата физика" и "новата физика", Успенски надгражда достиженията на учените, от времето на Евклид, Питагор и Аристотел, през Нютон и до току що разработените Специална и Обща теория на Относителността, на които той е съвременник.
Търсейки Новият модел, Успенски използва методите на аритметиката, геометрията и физиката. Всеки от тези методи предлага различна перспектива за Вселената и нейните съставни качества като точки, линии, тяло и пространство, вкл. въпросът за крайностите и вечността.
Класическата стара физика разглежда пространството и времето като два отделни феномена. Новата физика в лицето на Айнщайн разглежда пространството и времето заедно на базата на пространствено-времевия континиум. Успенски обаче не е удовлетворен напълно. Той разглежда времето като продължение на пространството.
Вселената с всички нейни явления ��оже да бъде разгледана в примерен шаблон от шест измерения. Шестизмерният модел е Вселената в нейната истинска реалност, включително и Човекът и заобикалящите го предмети като шестизмерни обекти и субекти. Благодарение на нашите външни и механизирани емоции, както и ограничените ни сетива, ние виждаме феномените само в тримерен модел, като триизмерни тела и проявления на материята.
Времето е също триизмерно, като продължение на тримерните феномени. Четвъртото измерение е хронологичното, историческо време, което ние възприемаме само отчасти. Петото измерение са вечните мигове, които могат да бъдат съкращавани или разтягани, а те се явяват перпендикулярни линии на времевата крива от четвърто измерение (там където достигат гениите). Шестото измерение е квантовата действителност, за която говорят мнозина съвременни учени - там където всичко (решения, действия и т.н.) се случва и присъства едновременно.
Новата перспектива за времето ще бъде зародиша към израстването на човека и неговото проглеждане към заобикалящия го свят. В тази книга, Успенски не говори за същинските си идеи, касаещи човекът като машина, която не може да излезе от сънното си състояние на съзнанието. Новият модел е една прелюдия, в която обаче и напредналите могат да се върнат и да намерят своята полза.
Поради тази причина човекът има необходимост от нов метод на своене на знания, но за тази цел, трябва да бъде създаден изцяло нов модел на Универса. Това четиво е подходящо за онези, които все още не са запознати в дълбочина с идеите на Успенски, които намират своя най - дълбок израз в "Търсене на Чудесата". Голяма част от информацията в текущата книга е базирана на неговите лични наблюдения, преди да се срещне с Г. И. Гурджиев, който ще окаже същинското въздействие в живота му. Впускайки се в "Новия модел на Вселената", читателят започва да изживява изживяното от руския номад, в досега му с паметниците на Древното изкуство, неговият анализ върху Готическите събори, изчезващите мистични пътища на дервишите, както и посещенията му в далечния изток в Шри Ланка и Тадж Махал.
Въпреки, че Успенски борави и с езотерична информация, той се доверява единствено на себе си и своя точен подход към узнаването на някои от вечните въпроси, които са неразгадани и до днес. Подходът му е крайно експериментален и практичен, като неслучайно в анализирането на човешката психика, той дори използва и т. нар. "експериментална мистика". Разграничавайки магията/мистиката и псевдо-магията/псевдо-мистиката, Успенски работи върху разкриването на същността на съня. Тази нелека задача се заключава в изпадането на едно "предсънно състояние", в което той внимателно следи и записва поведението си. Запознатите с К. Кастанеда и "Изкуството на сънуването" ще надградят някои свои впечатления.
Същинската част на "Новият модел на вселената" започва едва към средата на това четиво. Правейки бърз анализ на достиженията на "старата физика" и "новата физика", Успенски надгражда достиженията на учените, от времето на Евклид, Питагор и Аристотел, през Нютон и до току що разработените Специална и Обща теория на Относителността, на които той е съвременник.
Търсейки Новият модел, Успенски използва методите на аритметиката, геометрията и физиката. Всеки от тези методи предлага различна перспектива за Вселената и нейните съставни качества като точки, линии, тяло и пространство, вкл. въпросът за крайностите и вечността.
Класическата стара физика разглежда пространството и времето като два отделни феномена. Новата физика в лицето на Айнщайн разглежда пространството и времето заедно на базата на пространствено-времевия континиум. Успенски обаче не е удовлетворен напълно. Той разглежда времето като продължение на пространството.
Вселената с всички нейни явления ��оже да бъде разгледана в примерен шаблон от шест измерения. Шестизмерният модел е Вселената в нейната истинска реалност, включително и Човекът и заобикалящите го предмети като шестизмерни обекти и субекти. Благодарение на нашите външни и механизирани емоции, както и ограничените ни сетива, ние виждаме феномените само в тримерен модел, като триизмерни тела и проявления на материята.
Времето е също триизмерно, като продължение на тримерните феномени. Четвъртото измерение е хронологичното, историческо време, което ние възприемаме само отчасти. Петото измерение са вечните мигове, които могат да бъдат съкращавани или разтягани, а те се явяват перпендикулярни линии на времевата крива от четвърто измерение (там където достигат гениите). Шестото измерение е квантовата действителност, за която говорят мнозина съвременни учени - там където всичко (решения, действия и т.н.) се случва и присъства едновременно.
Новата перспектива за времето ще бъде зародиша към израстването на човека и неговото проглеждане към заобикалящия го свят. В тази книга, Успенски не говори за същинските си идеи, касаещи човекът като машина, която не може да излезе от сънното си състояние на съзнанието. Новият модел е една прелюдия, в която обаче и напредналите могат да се върнат и да намерят своята полза.
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