“Many things are possible,” said G. “But it is necessary to understand that man’s being, both in life and after death, if it does exist after death, may be very different in quality. The ‘man-machine’ with whom everything depends upon external influences, with whom everything happens, who is now one, the next moment another, and the next moment a third, has no future of any kind; he is buried and that is all. Dust returns to dust. This applies to him. In order to be able to speak of any kind of future life there must be a certain crystallization, a certain fusion of man’s inner qualities, a certain independence of external influences. If there is anything in a man able to resist external influences, then this very thing itself may also be able to resist the death of the PHYSICAL BODY. But think for yourselves what there is to withstand physical death in a man who faints or forgets everything when he cuts his finger? If there is anything in a man, it may survive; if there is nothing, then there is nothing to survive. But even if something survives, its future can be very varied. In certain cases of fuller crystallization what people call ‘reincarnation’ may be possible after death, and, in other cases, what people call ‘existence on the other side.’ In both cases it is the continuation of life in the ‘astral body,’ or with the help of the ‘astral body.’ You know what the expression ‘astral body’ means. But the systems with which you are acquainted and which use this expression state that all men have an ‘astral body.’ This is quite wrong. What may be called the ‘astral body’ is obtained by means of fusion, that is, by means of terribly hard inner work and struggle. Man is not born with it. And only very few men acquire an ‘astral body.’ If it is formed it may continue to live after the death of the PHYSICAL BODY, and it may be born again in another PHYSICAL BODY. This is ‘reincarnation.’ If it is not re-born, then, in the course of time, it also dies; it is not immortal but it can live long after the death of the PHYSICAL BODY. Fragments: Two
“The reason why it is possible for four bodies to exist is that the human organism, that is, the PHYSICAL BODY, has such a complex organization that, under certain conditions, a new independent organism can grow in it, affording a much more convenient and responsive instrument for the activity of consciousness than the PHYSICAL BODY. The consciousness manifested in this new body is capable of governing it, and it has full power and full control over the PHYSICAL BODY. In this second body, under certain conditions, a third body can grow, again having characteristics of its own. The consciousness manifested in this third body has full power and control over the first two bodies; and the third body possesses the possibility of acquiring knowledge inaccessible either to the first or to the second body. In the third body, under certain conditions, a fourth can grow, which differs as much from the third as the third differs from the second and the second from the first. The consciousness manifested in the fourth body has full control over the first three bodies and itself. Fragments: Two
“These four bodies are defined in different teachings in various ways.” G. drew a diagram and said: “The first is the PHYSICAL BODY, in Christian terminology the ‘carnal’ body; the second, in Christian terminology, is the ‘natural’ body; the third is the ‘spiritual’ body; and the fourth, in the terminology of esoteric Christianity, is the ‘divine’ body. In theosophical terminology the first is the ‘physical’ body, the second is the ‘astral,’ the third is the ‘mental,’ and the fourth the ‘causal.’1 Fragments: Two
“Such comparisons and parallels may be found in most systems and teachings which recognize something more in man than the PHYSICAL BODY. But almost all these teachings, while repeating in a more or less familiar form the definitions and divisions of the ancient teaching, have forgotten or omitted its most important feature, which is: that man is not born with the finer bodies, and that they can only be artificially cultivated in him provided favorable conditions both internal and external are present. Fragments: Two
“The ‘astral body’ is not an indispensable implement for man. It is a great luxury which only a few can afford. A man can live quite well without an ‘astral body.’ His PHYSICAL BODY possesses all the functions necessary for life. A man without ‘astral body’ may even produce the impression of being a very intellectual or even spiritual man, and may deceive not only others but also himself. Fragments: Two
“This applies still more, of course, to the ‘mental body’ and the fourth body. Ordinary man does not possess these bodies or their corresponding functions. But he often thinks, and makes others think, that he does. The reasons for this are, first, the fact that the PHYSICAL BODY works with the same substances of which the higher bodies are composed, only these substances are not crystallized in him, do not belong to him; and secondly, it has all the functions analogous to those of the higher bodies, though of course they differ from them considerably. The chief difference between the functions of a man possessing the PHYSICAL BODY only and the functions of the four bodies, is that, in the first case, the functions of the PHYSICAL BODY govern all the other functions, in other words, everything is governed by the body which, in its turn, is governed by external influences. In the second case, the command or control emanates from the higher body. Fragments: Two
“The functions of the PHYSICAL BODY may be represented as parallel to the functions of the four bodies.” Fragments: Two
G. drew another diagram, representing the parallel functions of a man of PHYSICAL BODY and a man of four bodies. “In the first case,” said G., “that is, in relation to the functions of a man of PHYSICAL BODY only, the automaton depends upon external influences, and the next three functions depend upon the PHYSICAL BODY and the external influences it receives. Desires or aversions — ‘I want,’ ‘I don’t want,’ ‘I like,’ ‘I don’t like’ — that is, functions occupying the place of the second body, depend upon accidental shocks and influences. Thinking, which corresponds to the functions of the third body, is an entirely mechanical process. ‘Will’ is absent in ordinary mechanical man, he has desires only; and a greater or lesser permanence of desires and wishes is called a strong or a weak will. Fragments: Two
“In the second case, that is, in relation to the functions of the four bodies, the automatism of the PHYSICAL BODY depends upon the influences of the other bodies. Instead of the discordant and often contradictory activity of different desires, there is one single I, whole, indivisible, and permanent; there is individuality, dominating the PHYSICAL BODY and its desires and able to overcome both its reluctance and its resistance. Instead of the mechanical process of thinking there is consciousness. And there is will, that is, a power, not merely composed of various often contradictory desires belonging to different “I’s,” but issuing from consciousness and governed by individuality or a single and permanent I. Only such a will can be called “free,” for it is independent of accident and cannot be altered or directed from without. Fragments: Two
“The way of the fakir is the way of struggle with the PHYSICAL BODY, the way of work on the first room. This is a long, difficult, and uncertain way. The fakir strives to develop physical will, power over the body. This is attained by means of terrible sufferings, by torturing the body. The whole way of the fakir consists of various incredibly difficult physical exercises. The fakir either stands motionless in the same position for hours, days, months, or years; or sits with outstretched arms on a bare stone in sun, rain, and snow; or tortures himself with fire, puts his legs into an ant-heap, and so on. If he does not fall ill and die before what may be called physical will is developed in him, then he attains the fourth room or the possibility of forming the fourth body. But his other functions-emotional, intellectual, and so forth — remain undeveloped. He has acquired will but he has nothing to which he can apply it, he cannot make use of it for gaining knowledge or for self-perfection. As a rule he is too old to begin new work. Fragments: Two
“The second way is the way of the monk. This is the way of faith, the way of religious feeling, religious sacrifice. Only a man with very strong religious emotions and a very strong religious imagination can become a ‘monk’ in the true sense of the word. The way of the monk also is very long and hard. A monk spends years and tens of years struggling with himself, but all his work is concentrated on the second room, on the second body, that is, on feelings. Subjecting all his other emotions to one emotion, that is, to faith, he develops unity in himself, will over the emotions, and in this way reaches the fourth room. But his PHYSICAL BODY and his thinking capacities may remain undeveloped. In order to be able to make use of what he has attained, he must develop his body and his capacity to think. This can only be achieved by means of fresh sacrifices, fresh hardships, fresh renunciations. A monk has to become a yogi and a fakir. Very few get as far as this; even fewer overcome all difficulties. Most of them either die before this or become monks in outward appearance only. Fragments: Two
“The method of the fourth way consists in doing something in one room and simultaneously doing something corresponding to it in the two other rooms — that is to say, while working on the PHYSICAL BODY to work simultaneously on the mind and the emotions; while working on the mind to work on the PHYSICAL BODY and the emotions; while working on the emotions to work on the mind and the PHYSICAL BODY. This can be achieved thanks to the fact that on the fourth way it is possible to make use of certain knowledge inaccessible to the ways of the fakir, the monk, and the yogi. This knowledge makes it possible to work in three directions simultaneously. A whole parallel series of physical, mental, and emotional exercises serves this purpose. In addition, on the fourth way it is possible to individualize the work of each separate person, that is to say, each person can do only what is necessary and not what is useless for him. This is due to the fact that the fourth way dispenses with a great deal of what is superfluous and preserved simply through tradition in the other ways. Fragments: Two
“That man can have several bodies,” he said, “must be understood as an idea, as a principle. But it does not apply to us. We know we have the one PHYSICAL BODY and we know nothing else. It is the PHYSICAL BODY that we must study. Only, we must remember that the question is not limited to the PHYSICAL BODY and that there are people who may have two, three, or more bodies. But it makes no difference to us personally either one way or another. Someone like Rockefeller in America may have a great many millions, but his millions do not help me if I have nothing to eat. It is the same thing in this connection. Everyone must think of himself; it is useless and senseless to rely on others or to console oneself with thoughts of what others possess.” Fragments: Three
“There are definite ways of knowing that,” answered G. “Under certain conditions the ‘astral body’ can be seen; it can be separated from the PHYSICAL BODY and even photographed at the side of the PHYSICAL BODY. The existence of the ‘astral body’ can be still more easily and simply established by its functions. The ‘astral body’ has definite functions which the PHYSICAL BODY cannot have. The presence of these functions indicates the presence of the ‘astral body.’ The absence of these functions shows the absence of the ‘astral body.’ But it is too early to speak of this now. All our attention must be concentrated on the study of the PHYSICAL BODY. It is necessary to understand the structure of the human machine. Our principal error is that we think we have one mind. We call the functions of this mind ‘conscious’; everything that does not enter this mind we call ‘unconscious’ or ‘subconscious.’ This is our chief error. Of the conscious and the unconscious we will speak later. At this moment I want to explain to you that the activity of the human machine, that is, of the PHYSICAL BODY, is controlled, not by one, but by several minds, entirely independent of each other, having separate functions and separate spheres in which they manifest themselves. This must be understood first of all, because unless this is understood nothing else can be understood.” Fragments: Three
“Yes,” said G., “that is one meaning of the expression, but I am speaking of another meaning. This necklace of bones which encircles the neck beneath the skin is directly connected with what is called the ‘astral body.’ The ‘astral body’ is, so to speak, attached to it, or, to be more accurate, this ‘necklace’ connects the PHYSICAL BODY to the astral. Now if the ‘astral body’ continues to live after the death of the PHYSICAL BODY, the person possessing a bone of this ‘necklace’ can always communicate with the ‘astral body’ of the dead man. This is magic. But they never speak of it openly. You are right about their having magic and this is an instance of it. It does not follow, of course, that the bone you saw was a real one. You will find these bones in almost every house; but I am telling you of the belief which lies at the bottom of this custom.” Fragments: Three
“Man number one means man in whom the center of gravity of his psychic life lies in the moving center. This is the man of the PHYSICAL BODY, the man with whom the moving and the instinctive functions constantly outweigh the emotional and the thinking functions. Fragments: Four
“In a man with two bodies the second body is active in relation to the PHYSICAL BODY; this means that the consciousness in the ‘astral body’ may have power over the PHYSICAL BODY.” G. put a plus over the ‘astral body’ and a minus over the physical. Fragments: Five
“In a man with three bodies, the third or ‘mental body’ is active in relation to the ‘astral body’ and to the PHYSICAL BODY; this means that the consciousness in the ‘mental body’ has complete power over the ‘astral body’ and over the PHYSICAL BODY.” G. put a plus over the ‘mental body’ and a minus over the ‘astral’ and the physical bodies, bracketed together. Fragments: Five
“As you see,” he said, “there exist four quite different situations. In one case all the functions are controlled by the PHYSICAL BODY. It is active; in relation to it everything else is passive. In another case the second body has power over the physical. In the third case the ‘mental’ body has power over the ‘astral’ and the physical. And in the last case the fourth body has power over the first three. We have seen before that in man of PHYSICAL BODY only, exactly the same order of relationship is possible between his various functions. The physical functions may control feeling, thought, and consciousness. Feeling may control the physical functions. Thought may control the physical functions and feeling. And consciousness may control the physical functions, feeling, and thought. Fragments: Five
He again drew the diagram of the ray of creation and by the side of earth he placed the PHYSICAL BODY of man. Fragments: Five
“This is ordinary man,” he said, “man number one, two, three, and four. He has only the PHYSICAL BODY. The PHYSICAL BODY dies and nothing is left of it. The PHYSICAL BODY is composed of earthly material and at death it returns to earth. It is dust and to dust it returns. It is impossible to talk of any kind of ‘immortality’ for a man of this sort. But if a man has the second body” (he placed the second body on the diagram parallel to the planets), “this second body is composed of material of the planetary world and it can survive the death of the PHYSICAL BODY. It is not immortal in the full sense of the word, because after a certain period of time it also dies. But at any rate it does not die with the PHYSICAL BODY. Fragments: Five
“I should like to be convinced that I shall go on existing after the death of the PHYSICAL BODY, or, if this depends upon me, I should like to work in order to exist after death,” said one of the company. Fragments: Six
“For this it is necessary ‘to be’ If a man is changing every minute, if there is nothing in him that can withstand external influences, it means that there is nothing in him that can withstand death. But if he becomes independent of external influences, if there appears in him something that can live by itself, this something may not die. In ordinary circumstances we die every moment. External influences change and we change with them, that is, many of our I’s die. If a man develops in himself a permanent I that can survive a change in external conditions, it can survive the death of the PHYSICAL BODY. The whole secret is that one cannot work for a future life without working for this one. In working for life a man works for death, or rather, for immortality. Therefore work for immortality, if one may so call it, cannot be separated from general work. In attaining the one, a man attains the other. A man may strive to be simply for the sake of his own life’s interests. Through this alone he may become immortal. We do not speak specially of a future life and we do not study whether it exists or not, because the laws are everywhere the same. In studying his own life as he knows it, and the lives of other men, from birth to death, a man is studying all the laws which govern life and death and immortality. If he becomes the master of his life, he may become the master of his death. Fragments: Six
” ‘Learn to separate the fine from the coarse’ — this principle from the ‘Emerald Tablets of Hermes Trismegistus’ refers to the work of the human factory, and if a man learns to ‘separate the fine from the coarse,’ that is, if he brings the production of the fine ‘hydrogens’ to its possible maximum, he will by this very fact create for himself the possibility of an inner growth which can be brought about by no other means. Inner growth, the growth of the inner bodies of man, the astral, the mental, and so on, is a material process completely analogous to the growth of the PHYSICAL BODY. In order to grow, a child must have good food, his organism must be in a healthy condition to prepare from this food the material necessary for the growth of the tissues. The same thing is necessary for the growth of the ‘astral body’; out of the various kinds of food entering it, the organism must produce the substances necessary for the growth of the ‘astral body.’ Moreover, the ‘astral body’ requires for its growth the same substances as those necessary to maintain the PHYSICAL BODY, only in much greater quantities. If the physical organism begins to produce a sufficient quantity of these fine substances and the ‘astral body’ within it becomes formed, this astral organism will require for its maintenance less of these substances than it required during its growth. The surplus from these substances can then be used for the formation and growth of the ‘mental body’ which will grow with the help of the same substances that feed the ‘astral body,’ but of course the growth of the ‘mental body’ will require more of these substances than the growth and feeding of the ‘astral body.’ The surplus of the substances left over from the feeding of the ‘mental body’ will go to the growth of the fourth body. But in all cases the surplus will have to be very large. All the fine substances necessary for the growth and feeding of the higher bodies must be produced within the physical organism, and the physical organism is able to produce them provided the human factory is working properly and economically. Fragments: Nine
“This is the normal and natural way to use the energy of si 12. But in the same organism there is a further possibility. And this is the possibility of creating a new life within the actual organism, in which the si 12 has been manufactured, without the union of the two principles, the male and the female. A new octave then develops within the organism, not outside it This is the birth of the ‘astral body.’ You must understand that the ‘astral body’ is born of the same material, of the same matter, as the PHYSICAL BODY, only the process is different. The whole of the PHYSICAL BODY, all its cells, are, so to speak, permeated by emanations of the matter si 12. And when they have become sufficiently saturated the matter si 12 begins to crystallize. The crystallization of this matter constitutes the formation of the ‘astral body.’ Fragments: Twelve
“The transition of matter si 12 into emanations and the gradual saturation of the whole organism by it is what alchemy calls ‘transmutation’ or transformation. It is first this transformation of the PHYSICAL BODY into the astral that alchemy called the transformation of the ‘coarse’ into the ‘fine’ or the transformation of base metals into gold. Fragments: Twelve
“The first way is the way of the fakir, the way of people number one, of people of the PHYSICAL BODY, instinctive-moving-sensory people without much mind and without much heart. Fragments: Fifteen
“The center of gravity of the middle story of man is ‘hydrogen’ 96. The intelligence of ‘hydrogen’ 96 determines the average intelligence of ‘man,’ that is, the PHYSICAL BODY of man. The center of gravity of the ‘astral body’ will be ‘hydrogen’ 48. The center of gravity of the third body will be ‘hydrogen’ 24, and the center of gravity of the fourth body will be ‘hydrogen’ 12. Fragments: Sixteen
But the principal part of the work which began at that time were the rhythmics to music and similar strange dances which afterwards led to the reproduction of the exercises of various dervishes. G. did not explain his aims and intentions but according to things he had said before, it was possible to think that the result of these exercises would be to bring under control the PHYSICAL BODY. Fragments: Eighteen