“Yes,” said G. “In many cases these substances are those which you call ‘narcotics’ But they can be used in entirely different ways. There are schools which make use of narcotics in the right way. People in these schools take them for self-study; in order to take a look ahead, to know their possibilities better, to see beforehand, ‘in advance,’ what can be attained later on as the result of prolonged work. When a man sees this and is convinced that what he has learned theoretically really exists, he then works consciously, he knows where he is going. Sometimes this is the easiest way of being convinced of the real existence of those possibilities which man often suspects in himself. There is a special chemistry relating to this. There are particular substances for each function. Each function can either be strengthened or weakened, awakened or put to sleep. But to do this a greatknowledge of the human MACHINE and of this special chemistry is necessary. In all those schools which make use of this method experiments are carried out only when they are really necessary and only under the direction of experienced and competent men who can foresee all results and adopt measures against possible undesirable consequences. The substances used in these schools are not merely ‘narcotics’ as you call them, although many of them are prepared from such drugs as opium, hashish, and so on. Besides schools in which such experiments are carried out, there are other schools which use these or similar substances, not for experiment or study but to attain definite desired results, if only for a short time. Through a skillful use of such substances a man can be made very clever or very strong, for a certain time. Afterwards, of course, he dies or goes mad, but this is not taken into consideration. Such schools also exist. So you see that we must speak very cautiously about schools. They may do practically the same things but the results will be totally different.” Fragments: One

“And secondly,” he continued, “the mechanization you speak of is not at all dangerous. A man may be a man” (he emphasized this word), “while working with MACHINEs. There is another kind of mechanization which is much more dangerous: being a MACHINE oneself. Have you ever thought about the fact that all peoples themselves are MACHINEs?” Fragments: One

“But there is a possibility of ceasing to be a MACHINE. It is of this we must think and not about the different kinds of MACHINEs that exist. Of course there are different MACHINEs; a motorcar is a MACHINE, a gramophone is a MACHINE, and a gun is a MACHINE. But what of it? It is the same thing — they are all MACHINEs.” Fragments: One

“Can one stop being a MACHINE?” I asked. Fragments: One

“Ah! That is the question,” said G. “If you had asked such questions more often we might, perhaps, have got somewhere in our talks. It is possible to stop being a MACHINE, but for that it is necessary first of all to know the MACHINE. A MACHINE, a real MACHINE, does not know itself and cannot know itself. When a MACHINE knows itself it is then no longer a MACHINE, at least, not such a MACHINE as it was before. It already begins to be responsible for its actions.” Fragments: One

“A man” (he emphasized this word) “is responsible. A MACHINE is not responsible.” Fragments: One

“Man is a MACHINE. All his deeds, actions, words, thoughts, feelings, convictions, opinions, and habits are the results of external influences, external impressions. Out of himself a man cannot produce a single thought, a single action. Everything he says, does, thinks, feels — all this happens. Man cannot discover anything, invent anything. It all happens. Fragments: One

“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

“In order to grasp the essence of this teaching it is necessary clearly to understand the idea that the ways are the only possible methods for the development of man’s hidden possibilities. This in turn shows how difficult and rare such development is. The development of these possibilities is not a law. The law for man is existence in the circle of mechanical influences, the state of ‘man-MACHINE.’ The way of the development of hidden possibilities is a way against nature, against God. This explains the difficulties and the exclusiveness of the ways. The ways are narrow and strait. But at the same time only by them can anything be attained. In the general mass of everyday life, especially modern life, the ways are a small, quite imperceptible phenomenon which, from the point of view of life, need not exist at all. But this small phenomenon contains in itself all that man has for the development of his hidden possibilities. The ways are opposed to everyday life, based upon other principles and subject to other laws. In this consists their power and their significance. In everyday life, even in a life filled with scientific, philosophical, religious, or social interests, there is nothing, and there can be nothing, which could give the possibilities which are contained in the ways. The ways lead, or should lead, man to immortality. Everyday life, even at its best, leads man to death and can lead to nothing eke. The idea of the ways cannot be understood if the possibility of man’s evolution without their help is admitted. Fragments: Two

“‘What do you expect?” said G. “People are MACHINEs. Machines have to be blind and unconscious, they cannot be otherwise, and all their actions have to correspond to their nature. Everything happens. No one does anything. ‘Progress’ and ‘civilization,’ in the real meaning of these words, can appear only as the result of conscious efforts. They cannot appear as the result of unconscious mechanical actions. And what con­scious effort can there be in MACHINEs? And if one MACHINE is unconscious, then a hundred MACHINEs are unconscious, and so are a thousand MACHINEs, or a hundred thousand, or a million. And the unconscious activity of a million MACHINEs must necessarily result in destruction and extermination. It is precisely in unconscious involuntary manifestations that all evil lies. You do not yet understand and cannot imagine all the results of this evil. But the time will come when you will understand.” Fragments: Two

“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

In this connection it must be noted that the ideas were not given us in the form in which they are set out in my lectures. G. gave the ideas little by little, as though defending or protecting them from us. When touching on new themes for the first time he gave only general principles, often holding back the most essential. Sometimes he himself pointed out apparent discrepancies in the theories given, which were, in fact, precisely due to these reservations and suppressions. The next time, in approaching the same subject, whenever possible from a different angle, he gave more. The third time he gave still more. On the question of functions and centers for instance. On the first occasion he spoke of three centers, the intellectual, the emotional, and the moving, and tried to make us distinguish these functions, find examples, and so on. Afterwards the instinctive center was added, as an independent and self-supporting MACHINE. Afterwards the sex center. I remember that some of his remarks arrested my attention. For instance, when speaking of the sex center he said it practically never worked independently because it was always dependent on other centers, the intellectual, the emotional, the instinctive, and the moving. Then in speaking of the energy of centers he often returned to what he called wrong workwork of centers and to the role of the sex center in this work. He spoke a great deal about how all centers rob the sex center of its energy and produce with this energy quite wrong work full of useless excitement and, in return, give to the sex center useless energy with which it was unable to work. Fragments: Three

“People do not know what man is. They have to do with a very complex MACHINE, far more complex than a railway engine, a motorcar, or an aeroplane — but they know nothing, or almost nothing, about the construction, working, or possibilities of this MACHINE; they do not even understand its simplest functions, because they do not know the purpose of these functions. They vaguely imagine that a man should learn to control his MACHINE, just as he has to learn to control a railway engine, a motorcar, or an aeroplane, and that incompetent handling of the human MACHINE is just as dangerous as incompetent handling of any other complex MACHINE. Everybody understands this in relation to an aeroplane, a motorcar, or a railway engine. But it is very rarely that anyone takes this into account in relation to man in general or to himself in particular. It is considered right and legitimate to think that nature has given men the necessary knowledge of their MACHINE. And yet men understand that an instinctive knowledge of the MACHINE is by no means enough. Why do they study medicine and make use of its services? Because, of course, they realize they do not know their MACHINE. But they do not suspect that it can be known much better than science knows it; they do not suspect that then it would be possible to get quite different work out of it.” Fragments: Three

“Man such as we know him, the ‘man-MACHINE,’ the man who cannot ‘do,’ and with whom and through whom everything ‘happens,’ cannot have a permanent and single I. His I changes as quickly as his thoughts, feelings, and moods, and he makes a profound mistake in considering himself always one and the same person; in reality he is always a different person, not the one he was a moment ago. Fragments: Three

“It is impossible to say,” said G. “One can only foretell the future for men. It is impossible to foretell the future for mad MACHINEs. Their direction changes every moment. At one moment a MACHINE of this kind is going in one direction and you can calculate where it can get to, but five minutes later it is already going in quite a different direction and all your calculations prove to be wrong. Therefore, before talking about knowing the future, one must know whose future is meant. If a man wants to know his own future he must first of all know himself. Then he will see whether it is worth his while to know the future. Sometimes, maybe, it is better not to know it. Fragments: Six

“First of all it is necessary to understand that a Christian is not a man who calls himself a Christian or whom others call a Christian. A Christian is one who lives in accordance with Christ’s precepts. Such as we are we cannot be Christians. In order to be Christians we must be able ‘to do.’ We cannot do; with us everything ‘happens.’ Christ says: ‘Love your enemies,’ but how can we love our enemies when we cannot even love our friends? Sometimes ‘it loves’ and sometimes ‘it does not love.’ Such as we are we cannot even really desire to be Christians because, again, sometimes ‘it desires’ and sometimes ‘it does not desire.’ And one and the same thing cannot be desired for long, because suddenly, instead of desiring to be a Christian, a man remembers a very good but very expensive carpet that he has seen in a shop. And instead of wishing to be a Christian he begins to think how he can manage to buy this carpet, forgetting all about Christianity. Or if somebody else does not believe what a wonderful Christian he is, he will be ready to eat him alive or to roast him on hot coals. In order to be a good Christian one must be. To be means to be master of oneself. If a man is not his own master he has nothing and can have nothing. And he cannot be a Christian. He is simply a MACHINE, an automaton. A MACHINE cannot be a Christian. Think for yourselves, is it possible for a motorcar or a typewriter or a gramophone to be Christian? They are simply things which are controlled by chance. They are not responsible. They are MACHINEs. To be a Christian means to be re­sponsible. Responsibility comes later when a man even partially ceases to be a MACHINE, and begins in fact, and not only in words, to desire to be a Christian.” Fragments: Six

“The first reason for man’s inner slavery is his ignorance, and above all, his ignorance of himself. Without self-knowledge, without understanding the working and functions of his MACHINE, man cannot be free, he cannot govern himself and he will always remain a slave, and the plaything of the forces acting upon him. Fragments: Six

The next lecture began precisely with the words: “Know thyself.” “These words,” said G., “which are generally ascribed to Socrates, actually lie at the basis of many systems and schools far more ancient than the Socratic. But although modem thought is aware of the existence of this principle it has only a very vague idea of its meaning and significance. The ordinary man of our times, even a man with philosophic or scientific interests, does not realize that the principle ‘know thyself speaks of the necessity of knowing one’s MACHINE, the ‘human MACHINE.’ Machines are made more or less the same way in all men; therefore, before anything else man must study the structure, the functions, and the laws of his organism. In the human MACHINE everything is so interconnected, one thing is so dependent upon another, that it is quite impossible to study any one function without studying all the others. In order to know one thing, one must know everything. To know everything in man is possible, but it requires much time and labor, and above all, the application of the right method and, what is equally necessary, right guidance. Fragments: Six

“The chief method of self-study is self-observation. Without properly applied self­observation a man will never understand the connection and the correlation between the various functions of his MACHINE, will never understand how and why on each separate occasion everything in him ‘happens.’ Fragments: Six

“But to learn the methods of self-observation and of right self-study requires a certain understanding of the functions and the characteristics of the human MACHINE. Thus in observing the functions of the human MACHINE it is necessary to understand the correct divisions of the functions observed and to be able to define them exactly and at once; and the definition must not be a verbal but an inner definition; by taste, by sensation, in the same way as we define all inner experiences. Fragments: Six

“Self-observation, especially in the beginning, must on no account become analysis or attempts at analysis. Analysis will only become possible much later when a man knows all the functions of his MACHINE and all the laws which govern it. Fragments: Six

“From the very beginning, observation, or ‘recording,’ must be based upon the understanding of the fundamental principles of the activity of the human MACHINE. Self-observation cannot be properly applied without knowing these principles, without constantly bearing them in mind. Therefore ordinary self-observation, in which all people are engaged all their lives, is entirely useless and leads nowhere. Fragments: Six

“Observation must begin with the division of functions. All the activity of the human MACHINE is divided into four sharply defined groups, each of which is controlled by its own special mind or ‘center.’ In observing himself a man must differentiate between the four basic functions of his MACHINE: the thinking, the emotional, the moving, and the instinctive. Every phenomenon that a man observes in himself is related to one or the other of these functions. Therefore, before beginning to observe, a man must understand how the functions differ; what intellectual activity means, what emotional activity means, what moving activity means, and what instinctive activity means. Fragments: Six

“Change under ordinary conditions is impossible, because, in wanting to change something a man wants to change this one thing only. But everything in the MACHINE is interconnected and every function is inevitably counterbalanced by some other function or by a whole series of other functions, although we are not aware of this interconnection of the various functions within ourselves. The MACHINE is balanced in all its details at every moment of its activity. If a man observes in himself something that he dislikes and begins making efforts to alter it, he may succeed in obtaining a certain result. But together with this result he will inevitably obtain another result, which he did not in the least expect or desire and which he could not have suspected. By striving to destroy and annihilate everything that he dislikes, by making efforts to this end, he upsets the balance of the MACHINE. The MACHINE strives to re-establish the balance and re-establishes it by creating a new function which the man could not have foreseen. For instance, a man may observe that he is very absent-minded, that he forgets everything, loses everything, and so on. He begins to struggle with this habit and, if he is sufficiently methodical and determined, he succeeds, after a time, in attaining the desired result: he ceases to forget and to lose things. This he notices, but there is something else he does not notice, which other people notice, namely, that he has grown irritable, pedantic, fault-finding, disagreeable. Irritability has appeared as the result of his having lost his absent-mindedness. Why? It is impossible to say. Only detailed analysis of a particular man’s mental qualities can show why the loss of one quality has caused the appearance of another. This does not mean that loss of absent­mindedness must necessarily give rise to irritability. It is just as easy for some other characteristic to appear that has no relation to absent-mindedness at all, for instance Stinginess or envy or something else. Fragments: Six

“But in the general plan of the work and functions of the human MACHINE there are certain points in which a change may be brought about without giving rise to any supplementary results. Fragments: Six

“‘Imagination’ is one of the principal sources of the wrong workwork of centers. Each center has its own form of imagination and daydreaming, but as a rule both the moving and the emotional centers make use of the thinking center which very readily places itself at their disposal for this purpose, because daydreaming corresponds to its own inclinations. Daydreaming is absolutely the opposite of ‘useful’ mental activity. ‘Useful’ in this case means activity directed towards a definite aim and undertaken for the sake of obtaining a definite result. Daydreaming does not pursue any aim, does not strive after any result. The motive for daydreaming always lies in the emotional or in the moving center. The actual process is carried on by the thinking center. The inclination to daydream is due partly to the laziness of the thinking center, that is, its attempts to avoid the efforts connected with work directed towards a definite aim and going in a definite direction, and partly to the tendency of the emotional and the moving centers to repeat to themselves, to keep alive or to recreate experiences, both pleasant and unpleasant, that have been previously lived through or ‘imagined.’ Daydreaming of disagreeable, morbid things is very characteristic of the unbalanced state of the human MACHINE, After all, one can understand daydreaming of a pleasant kind and find logical justification for it. Daydreaming of an unpleasant character is an utter absurdity. And yet many people spend nine tenths of their lives in just such painful daydreams about misfortunes which may overtake them or their family, about illnesses they may contract or sufferings they will have to endure. Imagination and daydreaming are instances of the wrong work of the thinking center. Fragments: Six

“If he carries out all these rules while he observes himself, a man will record a whole series of very important aspects of his being. To begin with he will record with unmistakable clearness the fact that his actions, thoughts, feelings, and words are the result of external influences and that nothing comes from himself. He will understand and see that he is in fact an automaton acting under the influences of external stimuli. He will feel his complete mechanicalness. Everything ‘happens,’ he cannot ‘do’ anything. He is a MACHINE controlled by accidental shocks from outside. Each shock calls to the surface one of his I’s. A new shock and that I disappears and a different one takes its place. Another small change in the environment and again there is a new I. A man will begin to under-stand that he has no control of himself whatever, that he does not know what he may say or do the next moment, he will begin to understand that he cannot answer for himself even for the shortest length of time. He will understand that if he remains the same and does nothing unexpected, it is simply because no unexpected outside changes are taking place. He will understand that his actions are entirely controlled by external conditions and he will be convinced that there is nothing permanent in him from which control could come, not a single permanent function, not a single permanent state.” Fragments: Six

“All this is rubbish,” said G., “the usual scientific sophistry. It is time you got rid of it. Only one thing is true in what you have said: that you can know consciousness only in yourself. Observe that I say you can know, for you can know it only when you have it. And when you have not got it, you can know that you have not got it, not at that very moment, but afterwards. I mean that when it comes again you can see that it has been absent a long time, and you can find or remember the moment when it disappeared and when it reappeared. You can also define the moments when you are nearer to consciousness and further away from consciousness. But by observing in yourself the appearance and the disappearance of consciousness you will inevitably see one fact which you neither see nor acknowledge now, and that is that moments of consciousness are very short and are separated by long intervals of completely unconscious, mechanical working of the MACHINE. You will then see that you can think, feel, act speak, work, without being conscious of it. And if you learn to see in yourselves the moments of consciousness and the long periods of mechanicalness, you will as infallibly see in other people when they are conscious of what they are doing and when they are not. Fragments: Seven

“The greatest insult for a ‘man-MACHINE’ is to tell him that he can do nothing, can attain nothing, that he can never move towards any aim whatever and that in striving towards one he will inevitably create another. Actually of course it cannot be otherwise. The ‘man-MACHINE’ is in the power of accident. His activities may fall by accident into some sort of channel which has been created by cosmic or mechanical forces and they may by accident move along this channel for a certain time, giving the illusion that aims of some kind are being attained. Such accidental correspondence of results with the aims we have set before us or the attainment of aims in small things which can have no consequences creates in mechanical man the conviction that he is able to attain any aim, ‘is able to conquer nature’ as it is called, is able to ‘arrange the whole of his life,’ and so on. Fragments: Seven

“The ‘man-MACHINE’ can do nothing. To him and around him everything happens. In order to do it is necessary to know the law of octaves, to know the moments of the ‘intervals’ and be able to create necessary ‘additional shocks.’ Fragments: Seven

“In order to understand what the difference between states of consciousness is, let us return to the first state of consciousness which is sleep. This is an entirely subjective state of consciousness. A man is immersed in dreams, whether he remembers them or not does not matter. Even if some real impressions reach him, such as sounds, voices, warmth, cold, the sensation of his own body, they arouse in him only fantastic subjective images. Then a man wakes up. At first glance this is a quite different state of consciousness. He can move, he can talk with other people, he can make calculations ahead, he can see danger and avoid it, and so on. It stands to reason that he is in a better position than when he was asleep. But if we go a little more deeply into things, if we take a look into his inner world, into his thoughts, into the causes of his actions, we shall see that he is in almost the same state as when he is asleep. And it is even worse, because in sleep he is passive, that is, he cannot do anything. In the waking state, however, he can do something all the time and the results of all his actions will be reflected upon him or upon those around him. And yet he does not remember himself. He is a MACHINE, everything with him happens. He cannot stop the flow of his thoughts, he cannot control his imagination, his emotions, his attention. He lives in a subjective world of ‘I love,’ ‘I do not love,’ ‘I like,’ ‘I do not like,’ ‘I want,’ ‘I do not want,’ that is, of what he thinks he likes, of what he thinks he does not like, of what he thinks he wants, of what he thinks he does not want. He does not see the real world. The real world is hidden from him by the wall of imagination. He lives in sleep. He is asleep. What is called ‘clear consciousness’ is sleep and a far more dangerous sleep than sleep at night in bed. Fragments: Eight

“It has been said before that self-study and self-observation, if rightly conducted, bring man to the realization of the fact that something is wrong with his MACHINE and with his functions in their ordinary state. A man realizes that it is precisely because he is asleep that he lives and works in a small part of himself. It is precisely for this reason that the vast majority of his possibilities remain unrealized, the vast majority of his powers are left unused. A man feels that he does not get out of life all that it can give him, that he fails to do so owing to definite functional defects in his MACHINE, in his receiving apparatus. The idea of self-study acquires in his eyes a new meaning. He feels that possibly it may not even be worth while studying himself as he is now. He sees every function as it is now and as it could be or ought to be. Self-observation brings man to the realization of the necessity for self-change. And in observing him-self a man notices that self-observation itself brings about certain changes in his inner processes. He begins to understand that self-observation is an instrument of self­change, a means of awakening. By observing himself he throws, as it were, a ray of light onto his inner processes which have hitherto worked in complete darkness. And under the influence of this light the processes themselves begin to change. There are a great many chemical processes that can take place only in the absence of light. Exactly in the same way many psychic processes can take place only in the dark. Even a feeble light of consciousness is enough to change completely the character of a process, while it makes many of them altogether impossible. Our inner psychic processes (our inner alchemy) have much in common with those chemical processes in which light changes the character of the process and they are subject to analogous laws. Fragments: Eight

“When a man comes to realize the necessity not only for self-study and self­observation but also for work on himself with the object of changing himself, the character of his self-observation must change. He has so far studied the details of the work of the centers, trying only to register this or that phenomenon, to be an impartial witness. He has studied the work of the MACHINE. Now he must begin to see himself, that is to say, to see, not separate details, not the work of small wheels and levers, but to see everything taken together as a whole — the whole of himself such as others see him. Fragments: Eight

“The opposite of internal considering and what is in part a means of fighting against it is external considering. External considering is based upon an entirely different relationship towards people than internal considering. It is adaptation towards people, to their understanding, to their requirements. By considering externally a man does that which makes life easy for other people and for himself. External considering requires a knowledge of men, an understanding of their tastes, habits, and prejudices. At the same time external considering requires a great power over oneself, a great control over oneself. Very often a man desires sincerely to express or somehow or other show to another man what he really thinks of him or feels about him. And if he is a weak man he will of course give way to this desire and afterwards justify himself and say that he did not want to lie, did not want to pretend, he wanted to be sincere. Then he convinces himself that it was the other man’s fault. He really wanted to consider him, even to give way to him, not to quarrel, and so on. But the other man did not at all want to consider him so that nothing could be done with him. It very often happens that a man begins with a blessing and ends with a curse. He begins by deciding not to consider and afterwards blames other people for not considering him. This is an example of how external considering passes into internal considering. But if a man really remembers himself he understands that another man is a MACHINE just as he is himself. And then he will enter into his position, he will put himself in his place, and he will be really able to understand and feel what another man thinks and feels. If he can do this his work becomes easier for him. But if he approaches a man with his own requirements nothing except new internal considering can ever be obtained from it. Fragments: Eight

“You often think in a very naive way,” he said. “You already think you can do. To get rid of this conviction is more difficult than anything else for a man. You do not understand all the complexity of your organization and you do not realize that every effort, in addition to the results desired, even if it gives these, gives thousands of unexpected and often undesirable results, and the chief thing that you forget is that you are not beginning from the beginning with a nice clean, new MACHINE. There stand behind you many years of a wrong and stupid life, of indulgence in every kind of weakness, of shutting your eyes to your own errors, of striving to avoid all unpleasant truths, of constant lying to yourselves, of self-justification, of blaming others, and so on, and so on. All this cannot help affecting the MACHINE. The MACHINE is dirty, in places it is rusty, and in some places artificial appliances have been formed, the necessity for which has been created by its own wrong way of working. Fragments: Eight

“Further on, however, the problem becomes more difficult. Having to a certain extent balanced his MACHINE and ascertained for himself that it produces much more energy than he expected, a man nevertheless comes to the conclusion that this energy is not enough and that, if he wishes to continue his work, he must increase the amount of energy produced. Fragments: Nine

“For its normal existence the organism must receive all three kinds of food, that is, physical food, air, and impressions The organism cannot exist on one or even on two kinds of food, all three are required But the relation of these foods to one another and their significance for the organism is not the same The organism can exist for a comparatively long time without a supply of fresh physical food Cases of starvation are known lasting for over sixty days, when the organism lost none of its vitality and recovered very quickly as soon as it began to take food Of course starvation of this kind cannot be considered as complete, since in all cases of such artificial starvation people have taken water Nevertheless, even without water a man can live without food for several days Without air he can exist only for a few minutes, not more than two or three, as a rule a man dies after being four minutes without air Without impressions a man cannot live a single moment If the flow of impressions were to be stopped in some way or if the organism were deprived of its capacity for receiving impressions, it would immediately die. The flow of impressions coming to us from outside is like a driving belt communicating motion to us. The principal motor for us is nature, the surrounding world. Nature transmits to us through our impressions the energy by which we live and move and have our being If the inflow of this energy is arrested, our MACHINE will immediately stop working Thus, of the three kinds of food the most important for us is impressions, although it stands to reason that a man cannot exist for long on impressions alone Impressions and air enable a man to exist a little longer Impressions, air, and physical food enable the organism to live to the end of its normal term of life and to produce the substances necessary not only for the maintenance of life, but also for the creation and growth of higher bodies. Fragments: Nine

“It has been explained before that in ordinary conditions of life we do not remember ourselves; we do not remember, that is, we do not feel ourselves, are not aware of ourselves at the moment of a perception, of an emotion, of a thought or of an action. If a man understands this and tries to remember himself, every impression he receives while remembering himself will, so to speak, be doubled. In an ordinary psychic state I simply look at a street. But if I remember myself, I do not simply look at the street; I feel that I am looking, as though saying to myself: ‘I am looking.’ Instead of one impression of the street there are two impressions, one of the street and another of myself looking at it. This second impression, produced by the fact of my remembering myself, is the ‘additional shock.’ Moreover, it very often happens that the additional sensation connected with self-remembering brings with it an element of emotion, that is, the work of the MACHINE attracts a certain amount of ‘carbon’ 12 to the place in question. Efforts to remember oneself, observation of oneself at the moment of receiving an impression, observation of one’s impressions at the moment of receiving them, registering, so to speak, the reception of impressions and the simultaneous defining of the impressions received, all this taken together doubles the intensity of the impressions and carries do 48 to re 24. At the same time the effort connected with the transition of one note to another and the passage of 48 itself to 24 enables do 48 of the third octave to come into contact with mi 48 of the second octave and to give this note the requisite amount of energy necessary for the transition of mi to fa. In this way the ‘shock’ given to do 48 extends also to mi 48 and enables the second octave to develop. Fragments: Nine

“We have followed the development of two octaves. The third octave, that is, the octave of impressions, begins through a conscious effort. Do 48 passes to re 24; re 24 passes to mi 12. At this point the development of the octave comes to a stop. “Now if we examine the result of the development of these three octaves, we shall see that the first octave has reached si 12, the second la 6, and the third mi 12. Thus the first and third octaves stop at notes which are unable to pass to the following notes. “For the two octaves to develop further, a second conscious shock is needed at a certain point in the MACHINE, a new conscious effort is necessary which will enable the two octaves to continue their development. The nature of this effort demands special study. From the point of view of the general work of the MACHINE it can be said in general that this effort is connected with the emotional life, that it is a special kind of influence over one’s emotions. But what this kind of influence really is, and how it has to be produced, can be explained only in connection with a general description of the work of the human factory or the human MACHINE. Fragments: Nine

“In order to understand the analogy between man, the human organism, and the universe, let us take the world as we did before in the form of three octaves from the Absolute to the sun, from the sun to the earth, and from the earth to the moon. Each of these three octaves lacks a semitone between fa and mi and in each octave the place of this missing semitone is taken by a certain kind of ‘shock’ which is created artificially at the given point. If we now begin to look for an analogy between the three-story factory and the three octaves of the universe, we ought to realize that the three ‘additional shocks’ in the three octaves of the universe correspond to the three kinds of food entering the human organism. The ‘shock’ in the lower octave corresponds to physical food; this ‘shock’ is do 768 of the cosmic three-story factory. The ‘shock’ in the middle octave corresponds to air. It is do 192 of the cosmic factory. The ‘shock’ in the upper octave corresponds to impressions; it is do 48 of the cosmic factory. In the inner work of this cosmic three-story factory all three kinds of food undergo the same transformation as in the human factory, on the same plan and in accordance with the same laws. A further study of the analogy between man and the universe is possible only after an exact study of the human MACHINE and after the respective ‘places’ of each of the ‘hydrogens’ in our organism has been established exactly. This means that to proceed with any further study we must find the exact purpose of each ‘hydrogen,’ that is to say, each ‘hydrogen’ must be defined chemically, psychologically, physiologically, and anatomically, in other words, its functions, its place in the human organism, and, if possible, the peculiar sensations connected with it must be defined. Fragments: Nine

“The study of the work of the human organism as a chemical factory shows us three stages in the evolution of the human MACHINE. Fragments: Nine

“When the ‘table of hydrogens’ has been sufficiently understood, it shows immediately many new features in the work of the human MACHINE, establishing clearly before anything else the reasons for the differences between the centers and their respective functions. Fragments: Nine

“The centers of the human MACHINE work with different ‘hydrogens.’ This constitutes their chief difference. The center working with a coarser, heavier, denser ‘hydrogen’ works the slower. The center working with light, more mobile ‘hydrogen’ works the quicker. Fragments: Nine

“In order to understand the work of the human MACHINE and its possibilities, one must know that, apart from these three centers and those connected with them, we have two more centers, fully developed and properly functioning, but they are not connected with our usual life nor with the three centers in which we are aware of ourselves. Fragments: Nine

“If we consider the work of the human MACHINE from the point of view of the ‘hydrogens’ which work the centers, we shall see why the higher centers cannot be connected with the lower ones. Fragments: Nine

“Moreover, as has been already said, lower centers work in a wrong way, for very often, instead of their own proper functions, one or another of them takes upon itself the work of other centers. This considerably reduces the speed of the general work of the MACHINE and makes acceleration of the work of the centers very difficult. Thus in order to regulate and accelerate the work of the lower centers, the primary object must consist in freeing each center from work foreign and unnatural to it, and in bringing it back to its own work which it can do better than any other center. Fragments: Nine

“Thus we see that our organism has the different kinds of fuel necessary for the different centers. The centers can be compared to MACHINEs working on fuels of different qualities. One MACHINE can be worked on oil residue or crude oil. Another requires kerosene; a third will not work with kerosene but requires gasoline. The fine substances of our organism can be characterized as substances of different flash­points, while the organism itself can be compared to a laboratory in which the combustibles of different strengths required by the different centers are prepared from various kinds of raw material. Unfortunately, however, there is something wrong with the laboratory. The forces controlling the distribution of combustibles among the different centers often make mistakes and the centers receive fuel that is either too weak or too easily inflammable. Moreover, a great quantity of all the combustibles produced is spent quite uselessly; it simply runs out; is lost. Besides, explosions often take place in the laboratory which at one stroke destroy all the fuel prepared for the next day and possibly for even a longer period, and are able to cause irreparable dam­age to the whole factory. Fragments: Nine

“You must realize that the teacher takes a very difficult task upon himself, the cleaning and the repair of human MACHINEs. Of course he accepts only those MACHINEs that are within his power to mend. If something essential is broken or put out of order in the MACHINE, then he refuses to take it. But even such MACHINEs, which by their nature could still be cleaned, become quite hopeless if they begin to tell lies. A lie to the teacher, even the most insignificant, concealment of any kind such as the concealment of something another has asked to be kept secret, or of something the man himself has said to another, at once puts an end to the work of that man, especially if he has previously made any efforts. Fragments: Eleven

“A group must work as one MACHINE. The parts of the MACHINE must know one another and help one another. In a group there can be no personal interests opposed to the interests of others, or opposed to the interests of the work, there can be no personal sympathies or antipathies which hinder the work. All the members of a group are friends and brothers, but if one of them leaves, and especially if he is sent away by the teacher, he ceases to be a friend and a brother and at once becomes a stranger, as one who is cut off. It often becomes a very hard rule, but nevertheless it is necessary. People may be lifelong friends and may enter a group together. Afterwards one of them leaves. The other then has no right to speak to him about the work of the group. The man who has left feels hurt, he does not understand this, and they quarrel. In order to avoid this where relations, such as husband and wife, mother and daughter, and so on, are concerned, we count them as one, that is, husband and wife are counted as one member of the group. Thus if one of them cannot go on with the work and leaves, the other is considered guilty and must also leave. Fragments: Eleven

“Of course they can,” said G., “but it is better to die making efforts to awaken than to live in sleep. That’s one thing. For another thing it is not so easy to die from efforts. We have much more strength than we think. But we never make use of it. You must understand one feature of the organization of the human MACHINE. Fragments: Eleven

“A very important role in the human MACHINE is played by a certain kind of accumulator. There are two small accumulators near each center filled with the particular substance necessary for the work of the given center. Fragments: Eleven

G. drew a general diagram of the “human MACHINE” and pointed out the positions of the large and small accumulators and the connections between them. Fragments: Eleven

“People have tried abstinence from times beyond memory. Sometimes, very rarely, it has led to something but in most cases what is called abstinence is simply exchanging normal sensations for abnormal, because the abnormal are more easily hidden. But it is not about this that I wish to speak. You must understand where lies the chief evil and what makes for slavery. It is not in sex itself but in the abuse of sex. But what the abuse of sex means is again misunderstood. People usually take this to be either excess or perversion. But these are comparatively innocent forms of abuse of sex. And it is necessary to know the human MACHINE very well in order to grasp what abuse of sex in the real meaning of these words is. It means the wrong workwork of centers in relation to sex, that is, the action of the sex center through other centers, and the action of other centers through the sex center; or, to be still more precise, the functioning of the sex center with energy borrowed from other centers and the functioning of other centers with energy borrowed from the sex center.” Fragments: Twelve

“I was just waiting for that question,” he said. “But you already ought to understand that it is just as impossible to explain to a man who has not yet begun to work on himself and does not know the structure of the MACHINE what the ‘abuse of sex’ means, as it is to say what must be done to avoid these abuses. Right workwork on oneself begins with the creation of a permanent center of gravity. When a permanent center of gravity has been created everything else begins to be disposed and distributed in subordination to it. The question comes to this: From what and how can a permanent center of gravity be created? And to this may be replied that only a man’s attitude to the work, to school, his valuation of the work, and his realization of the mechanicalness and aimlessness of everything else can create in him a permanent center of gravity. Fragments: Twelve

“The development of the human MACHINE and the enrichment of being begins with a new and unaccustomed functioning of this MACHINE. We know that a man has five centers: the thinking, the emotional, the moving, the instinctive, and the sex. The predominant development of any one center at the expense of the others produces an extremely one-sided type of man, incapable of further development. But if a man brings the work of the five centers within him into harmonious accord, he then ‘locks the pentagram within him’ and becomes a finished type of the physically perfect man. The full and proper functioning of five centers brings them into union with the higher centers which introduce the missing principle and put man into direct and permanent connection with objective consciousness and objective knowledge. Fragments: Fourteen

that is, in one case x between mi and fa, and in the other between sol and la, where it is not necessary. “The apparent placing of the interval in its wrong place itself shows to those who are able to read the symbol what kind of ‘shock’ is required for the passage of si to do. “In order to understand this, it is essential to recollect what was said about the role of ‘shocks’ in the processes proceeding in man and in the universe. “When we examined the application of the law of octaves to the cosmos then the step ‘sun-earth’ was represented in this way: “In relation to the three octaves of radiation it was pointed out that the passage of do to si, the filling of the interval, takes place within the organism of the sun. It was pointed out in the cosmic octave in relation to the ‘interval’ do-si that this passage is accomplished by the will of the Absolute. The passage fa-mi in the cosmic octave is accomplished mechanically with the help of a special MACHINE which makes it possible for fa, which enters it, to acquire by a series of inner processes the characteristics of sol standing above it, without changing its note, that is, to accumulate, as it were, the inner energy for passing independently into the next note, into mi. 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

“As we see from this the following notes la, sol, fa serve as food for the MACHINE. In the order of their succession, according to the law of three, la will be the active element, sol the neutralizing, and fa the passive. The active principle reacting with the passive (that is, becoming connected with it by the help of the neutralizing principle) gives a certain definite result. This is represented symbolically thus: Fragments: Fourteen

“The enneagram is perpetual motion, the same perpetual motion that men have sought since the remotest antiquity and could never find. And it is clear why they could not find perpetual motion. They sought outside themselves that which was within them; and they attempted to construct perpetual motion as a MACHINE is constructed, whereas real perpetual motion is a part of another perpetual motion and cannot be created apart from it. The enneagram is a schematic diagram of perpetual motion, that is, of a MACHINE of eternal movement. But of course it is necessary to know how to read this diagram. The understanding of this symbol and the ability to make use of it give man very great power. It is perpetual motion and it is also the philosopher’s stone of the alchemists. Fragments: Fourteen

“The application of the ‘table of hydrogens’ for the determination of the different properties of things and of living creatures which consist of many ‘hydrogens’ is based on the principle that in each living creature and in each thing there is one definite ‘hydrogen’ which is the center of gravity; it is, so to speak, the ‘average hydrogen’ of all the ‘hydrogens’ constituting the given creature or thing. To find this ‘average hydrogen’ we will, to begin with, speak about living creatures. First of all it is neces­sary to know the level of being of the creature in question. The level of being is primarily determined by the number of stories in the given MACHINE. So far we have spoken only about man. And we have taken man as a three-story structure. We cannot speak about animals and man at one and the same time because animals differ in a radical way from man. The highest animals we know consist of two stories and the lowest of only one story.” “A man consists of three stories. “A sheep consists of two stories. “A worm consists of only one story. “At the same time the lower and middle stories of a man are, so to speak, equivalent to the sheep, and the lower story — to the worm. So that it can be said that a man consists of a man, a sheep, and a worm, and that a sheep consists of a sheep and a worm. Man is a complex creature; the level of his being is determined by the level of being of the creatures of which he is composed. The sheep and the worm may play a bigger or a smaller part in man. Thus the worm plays the chief part in man number one; in man number two — the sheep; and in man number three — man. But these definitions are important only in individual cases. In a general sense ‘man’ is determined by the center of gravity of the middle story. Fragments: Sixteen

“When we talked before about the octaves of food in the three-story factory we saw that ‘all the finer ‘hydrogens’ needed for the working, the growth, and the evolution of the organism were prepared from three kinds of food, that is, from food in the strict meaning of the word — eatables and drink, from air which we breathe, and from impressions. Now let us suppose that we could improve the quality of food and air, feed, let us say, on ‘hydrogen’ 384 instead of 768 and breathe ‘hydrogen’ 96 instead of 192. How much simpler and easier the preparation of fine matters in the organism would be then. But the whole point is that this is impossible. The organism is adapted to transform precisely these coarse matters into fine matters, and if you give it fine matters instead of coarse matters it will not be in a position to transform them and it will very soon die. Neither air nor food can be changed. But impressions, that is, the quality of the impressions possible to man, are not subject to any cosmic law. Man cannot improve his food, he cannot improve the air. Improvement in this case would be actually making things worse. For instance ‘hydrogen* 96 instead of 192 would be either very rarefied air or very hot incandescent gases which man cannot possibly breathe; fire is ‘hydrogen’ 96. It is exactly the same with food. ‘Hydrogen’ 384 is water. If man could improve his food, that is, make it finer, he would have to feed on water and breathe fire. It is clear that this is impossible. But while it is not possible for him to improve his food and air he can improve his impressions to a very high degree and in this way introduce fine ‘hydrogens’ into the organism. It is precisely on this that the possibility of evolution is based. A man is not at all obliged to feed on the dull impressions of H48, he can have both H24, H12, and H6, and even H3. This changes the whole picture and a man who makes higher ‘hydrogens’ the food for the upper story of his MACHINE will certainly differ from one who feeds on the lower ‘hydrogens.’” Fragments: Sixteen

“But is it not possible for man to be at once transposed to another stage of being by a wave of emotion?” someone asked. “I do not know,” said G., “we are again talking in different languages. A wave of emotion is indispensable, but it cannot change moving habits; it cannot of itself make centers work rightly which all their lives have been working wrongly. To change and repair this demands separate, special, and lengthy work. Then you say; transpose a man to another level of being. But from this point of view a man does not exist for me. There is a complex mechanism consisting of a whole series of complex parts. ‘A wave of emotion’ ‘takes place in one part but the other parts may not be affected by it at all. No miracles are possible in a MACHINE. It is miracle enough that a MACHINE is able to change. But you want all laws to be violated.” Fragments: Seventeen

“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

“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