First of all G. drew attention to the constant misuse of the words “instinct” and “instinctive.” It transpired from what he said that these words could be applied, by rights, only to the inner functions of the organism. The beating of the heart, BREATHING, the circulation of blood, digestion — these were instinctive functions. The only external functions that belong to this category are reflexes. The difference between instinctive and moving functions was as follows: the moving functions of man, as well as of animals, of a bird, of a dog, must be learned; but instinctive functions are inborn. A man has very few inborn external movements; an animal has more, though they vary, some have more, others have less; but that which is usually explained as “instinct” is very often a series of complex moving functions which young animals learn from older ones. One of the chief properties of the moving center is its ability to imitate. The moving center imitates what it sees without reasoning. This is the origin of the legends that exist about the wonderful “intelligence” of animals or the “instinct” that takes the place of intelligence and makes them perform a whole series of very complex and expedient actions. Fragments: Six

“This chemistry or alchemy regards matter first of all from the point of view of its functions which determine its place in the universe and its relations to other matters and then from the point of view of its relation to man and to man’s functions. By an atom of a substance is meant a certain small quantity of the given substance that retains all its chemical, cosmic, and psychic properties, because, in addition to its cosmic properties, every substance also possesses psychic properties, that is, a certain degree of intelligence. The concept ‘atom’ may therefore refer not only to elements, but also to all compound matters possessing definite functions in the universe or in the life of man. There can be an atom of water, an atom of air (that is, atmospheric air suitable for man’s BREATHING), an atom of bread, an atom of meat, and so on. An atom of water will in this case be one-tenth of one-tenth of a cubic millimeter of water taken at a certain temperature by a special thermometer. This will be a tiny drop of water which under certain conditions can be seen with the naked eye. Fragments: Nine

“But it is essential to remember that no arbitrary attempts to regulate food, in the literal sense of the word, or BREATHING can lead to the desired end unless one knows exactly what one is doing and why, and what kind of result it will give. Fragments: Fourteen

“And furthermore, even if a man were to succeed in regulating two components of the process, food and BREATHING, again this would not be enough, because it is still more important to know how to regulate the food of the third story — ‘impressions.’ Fragments: Fourteen

“The process of the transition fa-mi can be represented in the most schematic way thus: the cosmic fa enters this machine like the food of the lower story and begins its cycle of changes. Therefore in the beginning it sounds in the machine as do. The substance sol of the cosmic octave serves as the substance which enters the middle story like the air in BREATHING, which helps the note fa inside the machine to pass into the note mi. This sol on entering the machine also sounds as do. The matter which has now been obtained is joined in the upper story by the substance of the cosmic la, which enters the upper story of the machine, also as do. Fragments: Fourteen

Indicating what had been preserved up to our time, G. at the same time pointed out what had been lost and forgotten. He spoke of sacred dances which accompanied the “services” in the “temples of repetition” and which were not included in the Christian form of worship. He also spoke of various exercises, and of special postures for different prayers, that is, for different kinds of meditation; about acquiring control over the BREATHING and of the necessity of being able to tense or relax any group of muscles, or the muscles of the whole body at will; and about many other things having relation, so to speak, to the “technique” of religion. Fragments: Fifteen

All this interested me particularly because certain experiments I had carried out had led me long ago to conclude that physical states, which are connected with new psychological experiences, begin with feeling the pulse throughout the whole body, which is what we do not feel in ordinary conditions; in this connection the pulse is felt at once in all parts of the body as one stroke. In my own personal experiments “feeling” the pulsation throughout the whole body was brought about, for instance, by certain BREATHING exercises connected with several days of fasting. I came to no definite results whatever in my own experiments but there remains with me the deep conviction that control over the body begins with acquiring control over the pulse. Acquiring for a short time the possibility of regulating, quickening, and slowing the pulse, I was able to slow down or quicken the heart beat and this in its turn gave me very interesting psychological results. I understood in a general way that control over the heart could not come from the heart muscles but that it depended upon controlling the pulse (the second stroke or the “big heart”) and G. had explained a great deal to me in pointing out that control over the “second heart” depends upon controlling the tension of the muscles, because we do not possess this control chiefly in consequence of the wrong and irregular tension of various groups of muscles. Fragments: Seventeen

“But very difficult cases occur. I will tell you of one case in my own life. It was many years ago in Central Asia. We had put up a tent by the side of an arik, that is, an irrigation canal. And three of us were carrying things from one side of the arik to the other where our tent was. The water in the arik came up to our waists. I and another man had just come out on the bank with some things and were preparing to dress; the third man was still in the water. He dropped something in the water, we afterwards found out that it was an ax, and he was feeling about on the bottom with a stick. At this moment we heard from the tent a voice which called ‘Stop!’ We both stood stock­still on the bank as we were. Our comrade in the water was just within our field of vision. He was standing bending down towards the water and when he heard ‘stop’ he remained in that posture. One or two minutes passed by and suddenly we saw that the water in the arik was rising. Someone perhaps a mile away had opened a sluice to let water into the small arik. The water rose very rapidly and soon reached the chin of the man in the water. We did not know if the man in the tent knew that the water was rising. We could not call out to him, we could not even turn our heads to see where he was, we could not look at each other. I could only hear my friend BREATHING. The water began to rise very rapidly and soon the head of the man in the water was completely covered. Only one hand was raised supported by a long staff. Only this hand was to be seen. It seemed to me that a very long time passed by. At length we heard: ‘Enough!’ We both sprang into the water and dragged our friend out of it. He had been almost suffocated.” Fragments: Seventeen

It was necessary first to remember the order of the movements and “sensing,” then not to go wrong in the counting, to remember the count of movements and sensing. This was very difficult but it did not end the affair. When a man had mastered this exercise and could do it, say, for about ten or fifteen minutes, he was given, in addition, a special form of BREATHING, namely, he must inhale while pronouncing om several times and exhale pronouncing om several times; moreover the count had to be made aloud. Beyond this there were still greater and greater complications of the exercise up to almost impossible things. And G. told us he had seen people who for days did exercises of this kind. Fragments: Seventeen

One experiment in connection with what G. said about BREATHING and fatigue explained many things to me and chiefly it explained why it is so difficult to attain anything in the ordinary conditions of life. Fragments: Seventeen

I had gone to a room where nobody could see me, and began to mark time at the double trying at the same time to breathe according to a particular count, that is, to inhale during a definite number of steps and exhale during a definite number. After a certain time when I had begun to tire I noticed, that is, to speak more correctly, I felt quite clearly, that my BREATHING was artificial and unreliable. I felt that in a very short time I would be unable to breathe in that way while continuing to mark time at the double and that ordinary normal BREATHING, very accelerated of course, without any count would gain the upper hand. Fragments: Seventeen

It became more and more difficult for me to breathe and to mark time, and to observe the count of breaths and steps. I was pouring with sweat, my head began to turn round, and I thought I should fall. I began to despair of obtaining results of any kind and I had almost stopped when suddenly something seemed to crack or move inside me and my BREATHING went on evenly and properly at the rate I wanted it to go, but without any effort on my part, while affording me all the amount of air I needed. It was an extraordinarily pleasant sensation. I shut my eyes and continued to mark time, BREATHING easily and freely and feeling exactly as though strength was increasing in me and that I was getting lighter and stronger. I thought that if I could continue to run in this way for a certain time I should get still more interesting results because waves of a sort of joyful trembling had already begun to go through my body which, as I knew from previous experiments, preceded what I called the opening of the inner consciousness. Fragments: Seventeen

Exercises on this occasion were much more difficult and varied than during the preceding summer. We began rhythmic exercises to music, dervish dances, different kinds of mental exercises, the study of different ways of BREATHING, and so on. Particularly intensive were the exercises for studying various imitations of psychic phenomena, thought-reading, clairvoyance, mediumistic displays, and so forth. Before these exercises began G. explained to us that the study of these “tricks,” as he called them, was an obligatory subject in all Eastern schools, because without having studied all possible counterfeits and imitations it was not possible to begin the study of phenomena of a supernormal character. A man is in a position to distinguish the real from the sham in this sphere only when he knows all the shams and is able to reproduce them himself. Besides this G. said that a practical study of these “psychic tricks” was in itself an exercise which could be replaced by nothing else, which was the best of all for developing certain special characteristics: keenness of observation, shrewdness, and more particularly for the enlargement of other characteristics for which there are no words in ordinary psychological language but which must certainly be developed. Fragments: Eighteen

I felt that there was very much material in the enneagram. Points 1, 2, 4, 5, 7, 8 represented, according to the “food diagram,” different “systems” of the organism, 1 — the digestive system; 2 — the BREATHING system; 4 — the blood stream; 5 — the brain; 7 — the spinal cord; 8 — the sympathetic system and the sex organs. According to this the direction of the inner lines 1428571, that is, the content of fraction 7, showed the direction of the flow or distribution of arterial blood in the organism and then its return in the form of venous blood. It was particularly interesting that the point of return was not the heart but the digestive system which indeed is the case since venous blood is first of all mixed with the products of digestion, it then goes to the right auricle, through the right ventricle, then to the lungs to absorb oxygen, and from there goes to the left auricle and then the left ventricle and then through the aorta into the arterial system. Fragments: Eighteen

From among the talks of that time I particularly remember one which related to the methods of BREATHING and although this talk as well as many other things that were done then passed unnoticed, it showed the possibility of an entirely fresh point of view on the subject in question. Fragments: Eighteen

“Right exercises,” G. said once, “which lead direct to the aim of mastering the organism and subjecting its conscious and unconscious functions to the will, begin with BREATHING exercises. Without mastering BREATHING nothing can be mastered. At the same time to master BREATHING is not so easy. Fragments: Eighteen

“You must realize that there are three kinds of BREATHING. One is normal BREATHING. The second is ‘inflation.’ The third is BREATHING assisted by movements. What does this mean? It means that normal BREATHING goes on unconsciously, it is managed and controlled by the moving center. ‘Inflation’ is artificial BREATHING. If for instance a man says to himself that he will count ten inhaling and ten exhaling, or that he will inhale through the right nostril and exhale through the left — this is done by the formatory apparatus. And the BREATHING itself is different because the moving center and the formatory apparatus act through different groups of muscles. The group of muscles through which the moving center acts are neither accessible nor subordinate to the formatory apparatus. But in the event of a temporary stoppage of the moving center the formatory apparatus has been given a group of muscles which it can influence and with whose help it can set the BREATHING mechanism in motion. But its work will of course be worse than the work of the moving center and it cannot go on for long. You have read the book about ‘yogi BREATHING,’ you have heard or have also read about the special BREATHING connected with the ‘mental prayer’ in Orthodox monasteries. It is all one and the same thing. Breathing proceeding from the formatory apparatus is not BREATHING but ‘inflation.’ The idea is that if a man carries out this kind of BREATHING long enough and often enough through the formatory apparatus, the moving center which remains idle during this period can get tired of doing nothing and start working in ‘imitation’ of the formatory apparatus. And indeed this sometimes happens. But so that this should happen many conditions are necessary, fasting and prayer are necessary and little sleep and all kinds of difficulties and burdens for the body. If the body is well treated this cannot happen. You think there are no physical exercises in Orthodox monasteries? Well, you try to carry out one hundred prostrations according to all the rules. You will have an aching back that no kind of gymnastics could ever give. Fragments: Eighteen

“This all has one aim: to bring BREATHING into the right muscles, to hand it over to the moving center. And as I said, sometimes this is successful. But there is always a big risk that the moving center will lose its habit of working properly, and since the formatory apparatus cannot work all the time, as for instance during sleep, and the moving center does not want to, then the machine can find itself in a very sorry situation. A man may even die from BREATHING having stopped. The disorganization of the functions of the machine through BREATHING exercises is almost inevitable when people try to do ‘BREATHING exercises’ from books by themselves without proper instruction. Many people used to come to me in Moscow who had completely disorganized right functioning of their machines by so-called ‘yogi BREATHING’ which they had learned from books. Books which recommend such exercises represent a great danger. Fragments: Eighteen

“The transition of BREATHING from the control of the formatory apparatus into the control of the moving center can never be attained by amateurs. For this transition to take place the organism must be brought to the last stage of intensity, but a man himself can never do this. Fragments: Eighteen

“But as I have already said, there is a third way — BREATHING through movements. This third way needs a great knowledge of the human machine and it is employed in schools directed by very learned people. In comparison all other methods are ‘home­made’ and unreliable. Fragments: Eighteen

“The fundamental idea of this method consists in the fact that certain movements and postures can call forth any kind of BREATHING you like and it is also normal BREATHING, not ‘inflation.’ The difficulty is in knowing what movements and what postures will call forth certain kinds of BREATHING in what kind of people. This latter is particularly important because people from this point of view are divided into a certain number of definite types and each type should have its own definite movements to get one and the same BREATHING because the same movement produces different BREATHING with different types. A man who knows the movement which will produce in himself one or another kind of BREATHING is already able to control his organism and is able at any moment he likes to set in motion one or another center or cause that part which is working to stop. Of course the knowledge of these movements and the ability to control them like everything else in the world has its degrees. A man can know more or less and make a better or a worse use of it. In the meantime it is important only to understand the principle. Fragments: Eighteen

Having explained the meaning of various kinds of BREATHING he began to divide those present into three groups according to type. About forty people were there. G.’s idea was to show how the same movements with different people produced different “moments of BREATHING,” for instance, with some inhalation, with others exhalation, and how different movements and postures can produce one and the same moment of BREATHING — inhalation, exhalation, and holding the breath. Fragments: Eighteen