This was another of those unexpected turns which G. gave to his explanations. G.’s words, in addition to their ordinary meaning, undoubtedly contained another, altogether different, meaning. I had already begun to realize that, in order to arrive at this hidden meaning in G.’s words, one had to begin with their usual and simple meaning. G.’s words were always significant in their ordinary sense, although this was not the whole of their SIGNIFICANCE. The wider or deeper SIGNIFICANCE remained hidden for a long time. Fragments: One

“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

This uniting of two ideas of an entirely different order, scale, and SIGNIFICANCE gave rise to many further misunderstandings and completely distorted the whole system for those who thought in this manner. Fragments: Three

Parts of centers hardly came into these talks. G. said that centers were divided into positive and negative parts, but he did not point out that this division was not identical for all the different centers. Then he said that each center was divided into three parts or three stories which, in their turn, were also divided into three; but he gave no examples, nor did he point out that observation of attention made it possible to dis-tinguish the work of parts .of centers. All this and much else besides was established later. For instance, although he undoubtedly gave the fundamental basis for the study of the role and the SIGNIFICANCE of negative emotions, as well as methods of struggling against them, referring to non-identification, non-considering, and not expressing negative emotions, he did not complete these theories or did not explain that negative emotions were entirely unnecessary and that no normal center for them existed. Fragments: Three

“A modern man lives in sleep, in sleep he is born and in sleep he dies. About sleep, its SIGNIFICANCE and its role in life, we will speak later. But at present just think of one thing, what knowledge can a sleeping man have? And if you think about it and at the same time remember that sleep is the chief feature of our being, it will at once become clear to you that if a man really wants knowledge, he must first of all think about how to wake, that is, about how to change his being. Fragments: Four

“Returning to the law of three, one must learn to find the manifestations of this law in everything we do and in everything we study. The application of this law in any sphere at once reveals much that is new, much that we did not see before. Take chemistry, for instance. Ordinary science does not know of the law of three and it studies matter without taking into consideration its cosmic properties. But besides ordinary chemistry there exists another, a special chemistry, or alchemy if you like, which studies matter taking into consideration its cosmic properties. As has been said before, the cosmic properties of each substance are determined first by its place, and secondly by the force which is acting through it at the given moment. Even in the same place the nature of a given substance undergoes a great change dependent upon the force which is being manifested through it. Each substance can be the conductor of any one of the three forces and, in accordance with this, it can be active, passive, or neutralizing. And it can be neither the first, nor the second, nor the third, if no force is manifesting through it at the given moment or if it is taken without relation to the manifestation of forces. In this way every substance appears, as it were, in four different aspects or states. In this connection it must be noted that when we speak of matter we do not speak of chemical elements. The special chemistry of which I speak looks upon every substance having a separate function, even the most complex, as an element. In this way only is it possible to study the cosmic properties of matter, because all complex compounds have their own cosmic purpose and SIGNIFICANCE. From this point of view an atom of a given substance is the smallest amount of the given substance which retains all its chemical, physical, and cosmic properties. Consequently the size of the ‘atom’ of different substances is not the same. And in some cases an ‘atom’ may be a particle even visible to the naked eye. Fragments: Five

“Traces of it may be found among the customs of many peoples. You know, for instance, that several nations have the custom of blood-brotherhood. Two men, or several men, mix their blood together in the same cup and then drink from this cup. After that they are regarded as brothers by blood. But the origin of this custom lies deeper. In its origin it was a magical ceremony for establishing a connection between ‘astral bodies.’ Blood has special qualities. And certain peoples, for instance the Jews, ascribed a special SIGNIFICANCE of magical properties to blood. Now, you see, if a connection between ‘astral bodies’ had been established, then again according to the beliefs of certain nations it is not broken by death. Fragments: Five

“You misunderstood me,” said G. “I was not speaking of the philosophical SIGNIFICANCE of the aim of existence. Man does not know it and he cannot know it so long as he remains what he is, first of all, because there is not one but many aims of existence. On the contrary, attempts to answer this question using ordinary methods are utterly hopeless and useless. I was asking about an entirely different thing. I was asking about your personal aim, about what you want to attain, and not about the reason for your existence. Everyone must have his own aim: one man wants riches, another health, a third wants the kingdom of heaven, the fourth wants to be a general, and so on. It is about aims of this sort that I am asking. If you tell me what your aim is, I shall be able to tell you whether we are going along the same road or not. 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

“Besides being a very good method for self-observation, the struggle against expressing unpleasant emotions has at the same time another SIGNIFICANCE. It is one of the few directions in which a man can change himself or his habits without creating other undesirable habits. Therefore self-observation and self-study must, from the first, be accompanied by the struggle against the expression of unpleasant emotions. Fragments: Six

Some of those present said that during attempts at self-observation, what they had felt particularly strongly was an incessant flow of thoughts which they had found impossible to stop. Others spoke of the difficulty of distinguishing the work of one center from the work of another. I had evidently not altogether understood the question, or I answered my own thoughts, because I said that what struck me most was the connectedness of one thing with another in the system, the wholeness of the system, as if it were an “organism,” and the entirely new SIGNIFICANCE of the word to know which included not only the idea of knowing this thing or that, but the connection between this thing and everything else. Fragments: Seven

I told them that this was the center of gravity of the whole system and of all work on oneself; that now work on oneself was not only empty words but a real fact full of SIGNIFICANCE thanks to which psychology becomes an exact and at the same time a practical science. Fragments: Seven

“All this and many other things can only be explained with the help of the law of octaves together with an understanding of the role and SIGNIFICANCE of ‘intervals’ which cause the line of the development of force constantly to change, to go in a broken line, to turn round, to become its ‘own opposite’ and so on. Fragments: Seven

“In order better to understand the SIGNIFICANCE of the law of octaves it is necessary to have a clear idea of another property of vibrations, namely the so-called ‘inner vibrations.’ This means that within vibrations other vibrations proceed, and that every octave can be resolved into a great number of inner octaves. Fragments: Seven

In saying this G. drew our attention in particular to the nonconformity of time, that is, of the duration of events in the planetary world and in human life. The SIGNIFICANCE of his insistence on this point became clear to me only later. Fragments: Seven

“On the most prevalent occasions a man is identified with what others think about him, how they treat him, what attitude they show towards him. He always thinks that people do not value him enough, are not sufficiently polite and courteous. All this torments him, makes him think and suspect and lose an immense amount of energy on guesswork, on suppositions, develops in him a distrustful and hostile attitude towards people. How somebody looked at him, what somebody thought of him, what somebody said of him — all this acquires for him an immense SIGNIFICANCE. Fragments: Eight

“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

I am bound to say that all these attempts came to nothing. Some said too much, others said too little. Some went into unnecessary details or into descriptions of what they considered were their particular and original characteristics; others concentrated on their “sins” and errors. But everything taken together failed to produce what G. evidently expected. The result was anecdotes, or chronological memoirs which interested nobody, and family recollections which made people yawn. Something was wrong, but what exactly was wrong even those who had tried to be as sincere as they could were unable to determine. I remember my own attempts. In the first place I tried to convey certain early childhood impressions which seemed to me psychologically interesting because I remembered myself as I was at a very early age and was always myself astonished by some of these early impressions. But nobody was interested in this and I quickly saw that this was certainly not what was required of us. I proceeded further but almost immediately I felt a certainty that there were many things that I had no intention whatever of telling. This was a quite unexpected realization. I had accepted G.’s idea without any opposition and I thought I would be able to tell the story of my life without any particular difficulty. But in reality it turned out to be quite impossible. Something in me registered such a vehement protest against it that I did not even attempt to struggle and in speaking of certain periods of my life I tried to give only the general idea and the SIGNIFICANCE of the facts which I did not want to relate. In this connection I noted that my voice and intonations changed when I talked in this way. This helped me to understand other people. I began to hear that, in speaking of themselves and their lives, they also spoke in different voices and different intonations. And there were intonations of a particular kind which I had first heard in myself and which showed me that people wanted to hide something in what they were talking about. But intonations gave them away. Observation of intonations afterwards made it possible for me to understand many other things. Fragments: Twelve

“Among the formulas giving a summary of the content of many symbols there was one which had a particular SIGNIFICANCE, namely the formula ‘As above, so below,’ from the ‘Emerald Tablets of Hermes Trismegistus.’ This formula stated that all the laws of the cosmos could be found in the atom or in any other phenomenon which exists as something completed according to certain laws. This same meaning was contained in the analogy drawn between the microcosm — man, and the macrocosm — the universe. The fundamental laws of triads and octaves penetrate everything and should be studied simultaneously both in the world and in man. But in relation to himself man is a nearer and a more accessible object of study and knowledge than the world of phenomena outside him. Therefore, in striving towards a knowledge of the universe, man should begin with the study of himself and with the realization of the fundamental laws within him. Fragments: Fourteen

“This symbol cannot be met with anywhere in the study of ‘occultism,’ either in books or in oral transmission. It was given such SIGNIFICANCE by those who knew, that they considered it necessary to keep the knowledge of it secret. Fragments: Fourteen

“It would take a long time to explain,” said G., “and it cannot have a practical SIGNIFICANCE for us at the present moment. There are two processes which are sometimes called ‘involutionary’ and ‘evolutionary.’ The difference between them is the following: An involutionary process begins consciously in the Absolute but at the next step it already becomes mechanical — and it becomes more and more mechanical as it develops; an evolutionary process begins half-consciously but it becomes more and more conscious as its develops. But consciousness and conscious opposition to the evolutionary process can also appear at certain moments in the, involutionary process. From where does this consciousness come? From the evolutionary process of course. The evolutionary process must proceed without interruption. Any stop causes a separation from the fundamental process. Such separate fragments of consciousnesses which have been stopped in their development can also unite and at any rate for a certain time can live by struggling against the evolutionary process. After all it merely makes the evolutionary process more interesting. Instead of struggling against mechanical forces there may, at certain moments, be a struggle against the intentional opposition of fairly powerful forces though they are not of course comparable with those which direct the evolutionary process. These opposing forces may sometimes even conquer. The reason for this consists in the fact that the forces guiding evolution have a more limited choice of means; in other words, they can only make use of certain means and certain methods. The opposing forces are not limited in their choice of means and they are able to make use of every means, even those which only give rise to a temporary success, and in the final result they destroy both evolution and involution at the point in question. Fragments: Fifteen

“But as I have said already, this question has no practical SIGNIFICANCE for us. It is only important for us to establish the indications of evolution beginning and the indications of evolution proceeding. And if we remember the full analogy between humanity and man it will not be difficult to establish whether humanity can be regarded as evolving. Fragments: Fifteen

“It was pointed out before when we spoke about the history of humanity that the life of humanity to which we belong is governed by forces proceeding from two different sources: first, planetary influences which act entirely mechanically and are received by the human masses as well as by individual people quite involuntarily and unconsciously; and then, influences proceeding from inner circles of humanity whose existence and SIGNIFICANCE the vast majority of people do not suspect any more than they suspect planetary influences. Fragments: Fifteen

” ‘The outer circle’ is the circle of mechanical humanity to which we belong and which alone we know. The first sign of this circle is that among people who belong to it there is not and there cannot be a common understanding. Everybody understands in his own way and all differently. This circle is sometimes called the circle of the ‘confusion of tongues,’ that is, the circle in which each one speaks in his own particular language, where no one understands another and takes no trouble to be understood. In this circle mutual understanding between people is impossible excepting in rare exceptional moments or in matters having no great SIGNIFICANCE, and which are confined to the limits of the given being. If people belonging to this circle become conscious of this general lack of understanding and acquire a desire to understand and to be understood, then it means they have an unconscious tendency towards the inner circle because mutual understanding begins only in the exoteric circle and is possible only there. But the consciousness of the lack of understanding usually comes to people in an altogether different form. Fragments: Fifteen

“The fourth way is never without some work of a definite SIGNIFICANCE, is never without some undertaking around which and in connection with which it can alone exist. When this work is finished, that is to say, when the aim set before it has been accomplished, the fourth way disappears, that is, it disappears from the given place, disappears in its given form, continuing perhaps in another place in another form. Schools of the fourth way exist for the needs of the work which is being carried out in connection with the proposed undertaking. They never exist by themselves as schools for the purpose of education and instruction. Fragments: Fifteen

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

This may appear strange and unexpected after all I have written so far, but it had accumulated gradually. I wrote that I had for some time begun to separate G. and the ideas. I had no doubts about the ideas. On the contrary, the more I thought of them, the deeper I entered into them, the more I began to value them and realize their SIGNIFICANCE. But I began very strongly to doubt that it was possible for me, or even for the majority of our company, to continue to work under G.’s leadership. I do not in the least mean that I found any of G.’s actions or methods wrong or that they failed to respond to what I expected. This would be strange and completely out of place in connection with a leader in work, the esoteric nature of which I have admitted. The one excludes the other. In work of such a nature there can be no sort of criticism, no sort of “disagreement” with this or that person. On the contrary, all work consists in doing what the leader indicates, understanding in conformance with his opinions even those things that he does not say plainly, helping him in everything that he does. There can be no other attitude towards the work. And G. himself said several times that a most important thing in the work was to remember that one came to learn and to take no other role upon oneself. Fragments: Eighteen