“Energy is spent chiefly on unnecessary and unpleasant emotions, on the expectation of unpleasant things, possible and impossible, on bad moods, on unnecessary haste, nervousness, irritability, imagination, daydreaming, and so on. Energy is wasted on the wrong workwork of centers; on unnecessary tension of the MUSCLES out of all proportion to the work produced; on perpetual chatter which absorbs an enormous amount of energy; on the ‘interest’ continually taken in things happening around us or to other people and having in fact no interest whatever; on the constant waste of the force of ‘attention’; and so on, and so on. Fragments: Nine

“A great deal of energy is also spent on work which is completely unnecessary and harmful in every respect, such as on the activity of unpleasant emotions, on the expression of unpleasant sensations, on worry, on restlessness, on haste, and on a whole series of automatic actions which are completely useless. As many examples as you like can be found of such unnecessary activity. First of all there is the constantly moving flow of thoughts in our mind, which we can neither stop nor control, and which takes up an enormous amount of our energy. Secondly there is the quite unnecessary constant tension of the MUSCLES of our organism. The MUSCLES are tense even when we are doing nothing. As soon as we start to do even a small and insignificant piece of work, a whole system of MUSCLES necessary for the hardest and most strenuous work is immediately set in motion. We pick up a needle from the floor and we spend on this action as much energy as is needed to lift up a man of our own weight. We write a short letter and use as much muscular energy upon it as would suffice to write a bulky volume. But the chief point is that we spend muscular energy continually and at all times, even when we are doing nothing. When we walk the MUSCLES of our shoulders and arms are tensed unnecessarily; when we sit the MUSCLES of our legs, neck, back, and stomach are tensed in an unnecessary way. We even sleep with the MUSCLES of our arms, of our legs, of our face, of the whole of our body tensed, and we do not realize that we spend much more energy on this continual readiness for work we shall never do than on all the real, useful work we do during our life. Fragments: Nine

I think it was at about ten o’clock that he called me, Dr. S., and Z. into a small separate room. We sat on the floor “Turkish fashion” and G. began to explain and to show us certain postures and physical movements. I could not help noticing that there was an astonishing assurance and precision in all his movements although the movements and postures themselves did not present any particular problem and a good gymnast could have done them without exceptional difficulty. I had never had any pretensions to the role of an athlete but I could imitate them outwardly. G. explained that although a gymnast could of course do these movements the gymnast would do them in a different way from him and that he did them in a special way with MUSCLES relaxed. Fragments: Thirteen

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

“In speaking of the work of the factory in general it is indispensable to establish that it is necessary to stop useless waste before there can be any sense in increasing the production. If production is increased while this useless waste remains unchecked and nothing is done to stop it, the new energy produced will merely increase this useless waste and may even give rise to phenomena of an unhealthy kind. Therefore one of the first things a man must learn previous to any physical work on himself is to observe and feel muscular tension and to be able to relax the MUSCLES when it is necessary, that is to say, chiefly to relax unnecessary tension of the MUSCLES.” Fragments: Seventeen

In this connection G. showed us a number of different exercises for obtaining control over muscular tension and he showed us certain postures adopted in schools when praying or contemplating which a man can only adopt if he learns to relax unnecessary tension of the MUSCLES. Among them was the so-called posture of Buddha with feet resting on the knees, and another still more difficult posture, which he could adopt to perfection, and which we were able to imitate only very approximately. Fragments: Seventeen

He gave us many exercises for gradually relaxing the MUSCLES always beginning with the MUSCLES of the face, as well as exercises for “feeling” Fragments: Seventeen

the hands, the feet, the fingers, and so on at will. The idea of the necessity of relaxing the MUSCLES was not actually a new one, but G.’s explanation that relaxing the MUSCLES of the body should begin with the MUSCLES of the face was quite new to me; I had never come across this in books on “Yoga” or in literature on physiology. Fragments: Seventeen

Very interesting was the exercise with a “circular sensation,” as G. called it. A man lies on his back on the floor. Trying to relax all his MUSCLES, he then concentrates his attention on trying to sense his nose. When he begins to sense his nose the man then transfers his attention and tries to sense his ear; when this is achieved he transfers his attention to the right foot. From the right foot to the left; then to the left hand; then to the left ear and back again to the nose, and so on. Fragments: Seventeen

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

Exercises in relaxing the MUSCLES which we began to perform gave very interesting results to some of our company. Thus one of us was suddenly able to stop a bad neuralgic pain in his arm by relaxing his MUSCLES. Then relaxation of the MUSCLES had an immense significance in proper sleep and whoever did exercises in relaxation seriously very quickly noticed that his sleep became sounder and that he needed fewer hours of sleep. Fragments: Seventeen

“In order to oppose this automatism and gradually to acquire control over postures and movements in different centers there is one special exercise. It consists in this — that at a word or sign, previously agreed upon, from the teacher, all the pupils who hear or see him have to arrest their movements at once, no matter what they are doing, and remain stock-still in the posture in which the signal has caught them. Moreover not only must they cease to move, but they must keep their eyes on the same spot at which they were looking at the moment of the signal, retain the smile on their faces, if there was one, keep the mouth open if a man was speaking, maintain the facial expression and the tension of all the MUSCLES of the body exactly in the same position in which they were caught by the signal. In this ‘stopped’ state a man must also stop the flow of his thoughts and concentrate the whole of his attention on preserving the tension of the MUSCLES in the various parts of the body exactly as it was, watching this tension all the time and leading so to speak his attention from one part of the body to another. And he must remain in this state and in this position until another agreed-upon signal allows him to adopt a customary posture or until he drops from fatigue through being unable to preserve the original posture any longer. But he has no right to change anything in it, neither his glance, points of support, nothing. If he cannot stand he must fall — but, again, he should fall like a sack without attempting to protect himself from a blow. In exactly the same way, if he was holding something in his hands he must hold it as long as he can and if his hands refuse to obey him and the object falls it is not his fault. Fragments: Seventeen

“Let us try to follow what occurs. A man is walking, or sitting, or working. At that moment he hears a signal. A movement that has begun is interrupted by this sudden signal or command to stop. His body becomes immovable and arrested in the midst of a transition from one posture to another, in a position in which he never stays in ordinary life. Feeling himself in this state, that is, in an unaccustomed posture, a man involuntarily looks at himself from new points of view, sees and observes himself in a new way. In this unaccustomed posture he is able to think in a new way, feel in a new way, know himself in a new way. In this way the circle of old automatism is broken. The body tries in vain to adopt an ordinary comfortable posture. But the man’s will, brought into action by the will of the teacher, prevents it The struggle goes on not for life but till the death. But in this case will can conquer. This exercise taken together with all that has been said is an exercise for self-remembering. A man must remember himself so as not to miss the signal; he must remember himself so as not to take the most comfortable posture at the first moment; he must remember himself in order to watch the tension of the MUSCLES in different parts of the body, the direction in which he is looking, the facial expression, and so on; he must remember himself in order to overcome very considerable pain sometimes from unaccustomed positions of the legs, arms, and back, so as not to be afraid of falling or dropping something heavy on his foot. It is enough to forget oneself for a single moment and the body will adopt, by itself and almost un-noticeably, a more comfortable position, it will transfer the weight from one foot to another, will slacken certain MUSCLES, and so on. This exer­cise is a simultaneous exercise for the will, the attention, the thoughts, the feelings, and for moving center. Fragments: Seventeen

“The ‘stop’ exercise is considered sacred in schools,” he said. “Nobody except the principal teacher or the person he commissions has the right to command a ‘stop.’ ‘Stop’ cannot be the subject of play or exercise among the pupils. You never know the position a man can find himself in. If you cannot feel for him, you do not know what MUSCLES are tensed or how much. Meanwhile if a difficult tension is continued it can cause the rupture of some important vessel and in some cases it can even cause im­mediate death. Therefore only he who is quite certain in himself that he knows what he is doing can allow himself to command a ‘stop.’ Fragments: Seventeen

“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