The Rukus are ritual bows performed at the end of a morning exercise. The practice was introduced by J.G. Bennett, which he modeled after the Islamic ruku. They are the expression of an internal action.
I was introduced to the Rukus in 1972 at Bennett’s school in Sherborne, England. Bennett spoke Turkish and like Gurdjieff was greatly influenced by Sufi traditions. So it was no surprise that Bennett drew from these sources as he developed his own understanding of Gurdjieff’s ideas and practices.
At first, the Rukus seemed to be a coda to complete our morning exercise with. However, as my work became deeper and more impactful, the Rukus did too.
The First Ruku
The First Ruku, as I remember Mr. Bennett framing it is to acknowledge, “that which is higher in myself.” In the beginning, I had no notion of what, if anything, was “higher” in myself. But I learned to bow to the potential of something greater. As time went on, it became easier to acknowledge that the higher did exist in me. The truth is, it doesn’t matter if I am aware of it. In fact, I’ve often thought it best to let whatever is growing to stay hidden.
The Second Ruku
The Second Ruku is a bow to “that which is the same, in all of us.” Again, I found myself wondering what could be the “same” in all of us. It was easier to think, “all of us on the course,” or “all of us in the Work.” But that shifted over time to something more essential. More like acknowledging that we are all human beings. That there is an essential “sameness” that we do share, friend and foe alike. More recently, the “us” in the second Ruku has expanded to encompass all life on Earth.
The Third Ruku
And the Third Ruku, to “that which I do not understand, but from which Great Source help comes.” Rather than frame God as a being or an entity, Bennett often referred to the Higher Powers. God was/is ineffable. Yet Bennett firmly believed that Devine forces were both at play and accessible to us.
My connection to the Third Ruku was initially the easiest for me. As a young adult, I bowed to my Christian notion of a God in Heaven. Later, it shifted to acknowledging I didn’t know who/what God was, or where He/It was. Later still, it became a release to “not know” and to bow to that.
When I take the bow now, I still find myself acknowledging “that which I do not understand.” Yet, tagging onto that is a new voice in me wishing to give as well as to receive help from this Great Source.
In the end, I have found that the practice of the Rukus indeed puts a coda on the end of a morning exercise. And as my work grows, the Rukus continue to evolve, expressing an internal action revealing its own truth.
very nice explanation Roberta
Roberta thank you. I too have found a connection in the second ruku to all living beings – all of Great Nature. I had never before heard (or at least I do not remember hearing) the aspect of the third which makes room/receptivity to Help. This is a great enrichment for met practice, thank you.
*recemptivity for Help
Thank you for chiming in, Andrew. In regard to the third ruku, the wish to give as well as to receive help, has never been stated in the past. (as least as I received the rukus from Mr. B.) However, I am finding this wish to help arising in me as a new development in my practice.
This is beautiful, Roberta.
When we did this on our course, roundabout time we had been introduced to work with what was called The Lesser I Am exercise and The Chakras when we stood, as the tingling from body numbness wore off) the collected energy became a question. How long could I hold it? Should I hold it? The Rokus gave an answer. Feeding. So often it felt like those energies would move out of— to go where it listeth— I was alright with that. There was always something left behind to nourish my being. And a whole day was ahead with which to keep building upon. If I could summon the right effort. Rokus for me were pure submission and gratitude that I had a life to wage inner “warfare” aka Strivings.
I have recently been re-listening to bennett’s talk, The Master Idea of the New Epoch. It seems exactly relevant to where we are finding ourselves as a human race in this moment of time. Somehow, I feel this new development in me regarding the third ruku, is connected with what B was addressing. I’m going to be sending out an invitation to listen together and discuss the talk over the course of three weeks in March. Stay tuned.
Really interesting – I did not know about these Rukus following the morning exercise sittings Bennett gave nor that he spoke Turkish (which I struggle with) ~. As a longtime student in both the Work and Sufism, it is interesting that how he named the 3 rakats with important Work vocabulary and the essential conditions , maybe reflecting the movement of conscious shocks. It is very powerful . thx for posting . Before I learned the full Islamic prayers and fuller meaning of its gestures and words, Kabir Helmisnki also gave a brief summary of the Islamic bows as : Standing straight- I AM; horizontal bend (first rake) — I serve; first prostration , 2nd raku — I surrender ; and the second prostration or 3rd raku — I surrender the surrender. In short, I (vertical line), others (horizontal line) and Allah, God, Higher (heart over head, on earth) – a descent. Both these sets are so beautifully complementary and are such grand full-body living symbols we can be present with.