Note: It should be kept in mind that the words from In Search of the Miraculous are not Gurdjieff's words verbatim, they are rather the words of Ouspensky presented as quotations from Gurdjieff. The fact is that Gurdjieff never spoke so coherently, not even in Russian. Gurdjieff spoke in broken and disorganized rampages, first a line of thought would wander toward one point, then change direction and wander toward another, exactly in the same manner that Gurdjieff's books are written. Though still somewhat artificially cleaned up, the disorganized bent of Gurdjieff's intellectual center reveals itself to a degree in the volume Views From the Real World. As an example of the actual disconnected style of Gurdjieff's lectures see "God the Word." The Gurdjieff recorded in the lecture "God the Word" from Views From the Real World is never the articulate and ultra-coherent Gurdjieff from In Search of the Miraculous. Ouspensky took the gist of what Gurdjieff said and presented it in a manner in which he would have said it if he possessed a sense of the rational and could communicate with eloquence. In Search of the Miraculous as a record of how Gurdjieff actually spoke and the style in which he taught, despite Gurdjieff's gleeful claims of authenticity upon first hearing it read, can be considered a polished piece of fiction. What is written In Search of the Miraculous is what Gurdjieff would have said if he were as lucid as Peter Ouspensky. The book is a transformation by Ouspensky of the fragmented pieces of original esoteric knowledge found by Gurdjieff somewhere in the nameless mountains of central Asia and dropped amateurishly around the towns of Moscow and Saint Petersburg. Let us rely on first impressions, Ouspensky's first impression of Gurdjieff: "He spoke Russian incorrectly with a strong Caucasian accent; and this accent, with which we are accustomed to associate anything apart from philosophical ideas..." Gurdjieff was a low-end trader, a carpet seller, an amateur choreographer and theatrical promoter at a time when the esoteric knowledge hidden in the East needed to move to the West, Gurdjieff was the primitive and rugged pair of legs the esoteric walked on. Gurdjieff's own books can correctly be seen as eccentric failed experiments in esoteric fabling, revealing more about the author than about anything of objective value. Gurdjieff, always the enthusiastic amateur, misjudged the western psyche and insisted on a titanic effort to obscure an otherwise powerful knowledge. His enormous novel Beelzebub's Tales to His Grandson has spawned an international cult whose members spend much of their time dissecting each unlikely line of the roughly 1,200 page jovian monstrosity looking for secret meanings hidden within the labyrinth of surreal flight-of-fancy. Practicality demanded an effort of transmission that would prove more feasible. Beginning with Ouspensky's book,
ostensibly concerning his days with Gurdjieff, the knowledge Gurdjieff originally carted into the West begins a process of objective evolution and refinement, a development that always leaves the vision of the carrier of the previous version behind. Ouspensky's conscious organization of the system, in his writings and in those books recording his teaching, renders Gurdjieff obsolete along with all those societies and foundations that are now lost in a cult-of-personality. Likewise Rodney Collin's works The Theory of Celestial Influence and The Theory of Eternal Life, though both now dated, left Ouspensky's vision of esoteric reality seemingly flat and two dimensional. Esoteric knowledge always moves forward, lifting some and usually leaving many to criticize what they mistakenly see as unnecessary information.