"Tracol observed that culture perpetuated itself . . ."
Tracol's comment on becoming emphasises the active role that people can play to maintain culture and prepare for the future. It also places Gurdjieff within the French tradition of philosophes and of political activists who sought positive change in history and in society (by working on an individual level and to spread certain ideas).". . . foresight techniques . . ."
These are detailed in Richard Slaughter's books and the Knowledge-base of Futures Studies Vols 1-4 CD-ROM (Brisbane: Foresight International, 2000). They include modelling and scenario tools developed by the World Future Society, the World Future Studies Federation and other international groups and institutes.
"Gurdjieff’s 'action research' and legacy are crucial . . ."
Gurdjieff's perspective offers a counter-view to some peace studies histories and his techniques call upon activists to self-question their motivations, their leadership style, the patterns of organizational development and the tactics of campaigns.
". . .the Work and Gurdjieff groups."
"The Work" is the austere name given by many to the Gurdjieff tradition. Ouspensky called it "the Fourth Way", others call it "the Gurdjieff Work" or usually reference one of his major followers (Ouspensky, Alfred Richard Orage, John Godolphin Bennett, Maurice Nicoll). The Gurdjieff Foundation (New York) has become the most authoritative custodian of his legacy. The Gurdjieff International Review, edited by Walter Driscoll, is a good starting point for research.
". . . John Shirley has already depicted one believable scenario . . ."
John Shirley's Eclipse series (Northbridge, CA: Babbage Books, 1999) describes the rise-to-globalism of a private security force (based on the Nazi SA and Afrikaaner mercenaries) during a 'limited' Third World War, under NATO support. The upper echelon adheres to a sociobiological belief system that draws on values systems research. They begin to implement Project Total Eclipse, a global depopulation program, under cover of the conflict. This dystopian scenario shows how peace activists may be outpaced by a technologically-equipped bureaucracy that has access to their knowledge-base and traditions. I have seen neo-eugenicist proposals during some research that are on the "slippery slope" to Shirley's vision. Richard Slaughter's research offers an overview of the failure of techno-utopian thought and instrumental rationality, along with a summary of responses to develop a Wisdom-based culture. Slaughter cites several peace activists. This suggests a long-term telos for peace activism.
". . . kundabuffer . . ."
In Beelzebub's Tales, 'kundabuffer' was an organ implanted into the human species during the Earth's ice ages. This Swiftian satire suggests that Gurdjieff was referring to mutations in cranial capacity during the Paleolithic period and the rise of Homo Sapiens Sapiens. It was also a critique of the imagination-riddled mysticism that Gurdjieff noted in some people who had a fascination with awakening kundalini.
"The sole means now for the saving of the beings of planet Earth . . ."
This paragraph outlines a meditative exercise on death that objectivises the Other as a human subject instead of a manipulable object, prompting self-awareness and the basis for inter-subjective communication. The exercise (p. 1183), which also alters the subjective sense of time, can be found throughout several religious and spiritual traditions. It is mentioned in Robert Svoboda's Aghora: At the Left Hand of God (Twin Lakes, WI: Lotus Press, 2000), a Castaneda-esque portrayal of the Hindu Aghori sect.
