Because there have been several cases of forum members who are strongly moving center oriented and I am trying to figure out how to help the work on themselves, I collected today, a selection of excerpts from ISOTM using the search term: moving center. I pasted all the excerpts together in a document, chronologically as they appear in the book, even if widely separated by text on other topics. It turned out to have an interesting "flow" when I read it, so I thought I would share it here on the forum for discussion.
Part One Excerpts from "In Search of the Miraculous"
"Man number one means man in whom the center of gravity of his psychic life lies in the moving center. This is the man of the physical body, the man with whom the moving and the instinctive functions constantly outweigh the emotional and the thinking functions.
"Man number two means man on the same level of development, but man in whom the center of gravity of his psychic life lies in the emotional center, that is, man with whom the emotional functions outweigh all others; the man of feeling, the emotional man.
"Man number three means man on the same level of development but man in whom the center of gravity of his psychic life lies in the intellectual center, that is, man with whom the thinking functions gain the upper hand over the moving, instinctive, and emotional functions; the man of reason, who goes into everything from theories, from mental considerations.
"Every man is born number one, number two, or number three.
"Having fixed in his own mind the difference between the intellectual, the emotional, and the moving functions, a man must, as he observes himself, immediately refer his impressions to this or that category. And at first he must take mental note of only such observations as regards which he has no doubt whatever, that is, those where he sees at once to what category they belong. He must reject all vague or doubtful cases and remember only those which are unquestionable. If the work is carried on properly, the number of unquestionable observations will rapidly increase. And that which seemed doubtful before will be clearly seen to belong to the first, the second, the third center. Each center has its own memory, its own associations, its own thinking. As a matter of fact each center consists of three parts: the thinking, the emotional, and the moving. But we know very little about this side of our nature. In each center we know only one part. Self-observation, however, will very quickly show us that our mental life is much richer than we think, or in any case that it contains more possibilities than we think.
"At the same time as we watch the work of the centers we shall observe, side by side with their right working, their wrong working, that is, the working of one center for another; the attempts of the thinking center to feel or to pretend that it feels, the attempts of the emotional center to think, the attempts of the moving center to think and feel. As has been said already, one center working for another is useful in certain cases, for it preserves the continuity of mental activity. But in becoming habitual it becomes at the same time harmful, since it begins to interfere with right working by enabling each center to shirk its own direct duties and to do, not what it ought to be doing, but what it likes best at the moment.
In a normal healthy man each center does its own work, that is, the work for which it was specially destined and which it can best perform. There are situations in life which the thinking center alone can deal with and can find a way out of. If at this moment the emotional center begins to work instead, it will make a muddle of everything and the result of its interference will be most unsatisfactory.
In an 'unbalanced kind of man the substitution of one center for another goes on almost continually and this is precisely what 'being unbalanced' or 'neurotic' means. Each center strives, as it were, to pass its work on to another, and, at the same time, it strives to do the work of another center for which it is not fitted.
The emotional center working for the thinking center brings unnecessary nervousness, feverishness, and hurry into situations where, on the contrary, calm judgment and deliberation are essential.
The thinking center working for the emotional center brings deliberation into situations which require quick decisions and makes a man incapable of distinguishing the peculiarities and the fine points of the position. Thought is too slow. It works out a certain plan of action and continues to follow it even though the circumstances have changed and quite a different course of action is necessary. Besides, in some cases the interference of the thinking center gives rise to entirely wrong reactions, because the thinking center is simply incapable of understanding the shades and distinctions of many events. Events that are quite different for the moving center and for the emotional center appear to be alike to it. Its decisions are much too general and do not correspond to the decisions which the emotional center would have made. This becomes perfectly clear if we imagine the interference of thought, that is, of the theoretical mind, in the domain of feeling, or of sensation, or of movement; in all three cases the interference of the mind leads to wholly undesirable results. The mind cannot understand shades of feeling. We shall see this clearly if we imagine one man reasoning about the emotions of another. He is not feeling anything himself so the feelings of another do not exist for him. A full man does not understand a hungry one. But for the other they have a very definite existence. And the decisions of the first, that is of the mind, can never satisfy him. In exactly the same way the mind cannot appreciate sensations. For it they are dead. Nor is it capable of controlling movement. Instances of this kind are the easiest to find.
Whatever work a man may be doing, it is enough for him to try to do each action deliberately, with his mind, following every movement, and he will see that the quality of his work will change immediately. If he is typing, his fingers, controlled by his moving center, find the necessary letters themselves, but if he tries to ask himself before every letter: 'Where is "k"?' 'Where is the comma?' 'How is this word spelled?' he at once begins to make mistakes or to write very slowly. If one drives a car with the help of one's mind, one can go only in the lowest gear. The mind cannot keep pace with all the movements necessary for developing a greater speed. To drive at full speed, especially in the streets of a large town, while steering with the help of one's mind is absolutely impossible for an ordinary man.
"Moving center working for thinking center produces, for example, mechanical reading or mechanical listening, as when a man reads or listens to nothing but words and is utterly unconscious of what he is reading or hearing. This generally happens when attention, that is, the direction of the thinking center's activity, is occupied with something else and when the moving center is trying to replace the absent thinking center;
but this very easily becomes a habit, because the thinking center is generally distracted not by useful work, by thought, or by contemplation, but simply by daydreaming or by imagination.
{And what he is probably daydreaming about is his illusion of himself and his false beliefs about what he is really doing. This can be positive or negative. The person can be dreaming of being great and wonderful and sexy and so forth, or can be constantly preoccupied with what others may be thinking of him, how worthless he is, etc. All of this can be doing on between the intellect and emotional center while the moving center carries on life, trying to act normal, interact with the world and other people, but it is all purely mechanical. The mental and emotional energy can also (and similarly) be used up in supporting illusions or beliefs in a defense against reality, all the while the moving center continues to act in habitual ways giving a pretense of a living person interacting with the world.}
"'Imagination' is one of the principal sources of the wrong work 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.
"Observation of the activity of imagination and daydreaming forms a very important part of self-study.
{It is very important to learn how you imagine yourself to be, vis a vis how other people actually perceive you. You can only get this information in a sincere network. It is invaluable to you, pure gold.}
"The next object of self-observation must be habits in general. Every grown-up man consists wholly of habits, although he is often unaware of it and even denies having any habits at all. This can never be the case. All three centers are filled with habits and a man can never know himself until he has studied all his habits. The observation and the study of habits is particularly difficult because, in order to see and 'record' them, one must escape from them, free oneself from them, if only for a moment. So long as a man is governed by a particular habit, he does not observe it, but at the very first attempt, however feeble, to struggle against it, he feels it and notices it. Therefore in order to observe and study habits one must try to struggle against them. This opens up a practical method of self-observation. It has been said before that a man cannot change anything in himself, that he can only observe and 'record.' This is true. But it is also true that a man cannot observe and 'record' anything if he does not try to struggle with himself, that is, with his habits. This struggle cannot yield direct results, that is to say, it cannot lead to any change, especially to any permanent and lasting change. But it shows what is there. Without a struggle a man cannot see what he consists of. The struggle with small habits is very difficult and boring, but without it self-observation is impossible.
"Even at the first attempt to study the elementary activity of the moving center a man comes up against habits. For instance, a man may want to study his movements, may want to observe how he walks. But he will never succeed in doing so for more than a moment if he continues to walk in the usual way. But if he understands that his usual way of walking consists of a number of habits, for instance, of taking steps of a certain length, walking at a certain speed, and so on, and lie tries to alter them, that is, to walk faster or slower, to take bigger or smaller steps, he will be able to observe himself and to study his movements as he walks. If a man wants to observe himself when he is writing, he must take note of how he holds his pen and try to hold it in a different way from usual; observation will then become possible. In order to observe himself a man must try to walk not in his habitual way, he must sit in unaccustomed attitudes, he must stand when he is accustomed to sit, he must sit when he is accustomed to stand, and he must make with his left hand the movements he is accustomed to make with his right hand and vice versa. All this will enable him to observe himself and study the habits and associations of the moving center.
{And he must be silent when he would most like to talk, and talk when he would most like to be silent and invisible!}
"In the sphere of the emotions it is very useful to try to struggle with the habit of giving immediate expression to all one's unpleasant emotions. Many people find it very difficult to refrain from expressing their feelings about bad weather. It is still more difficult for people not to express unpleasant emotions when they feel that something or someone is violating what they may conceive to be order or justice.
"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.
"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 understand 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."
The third thing, which at once attracted my attention and of which I began to think the very first time I heard of it, was the idea of the moving center. The chief thing that interested me here was the question of the relation in which G. placed moving functions to instinctive functions. Were they the same thing or were they different? And further, in what relation did the divisions made by G. stand to the divisions cus
But G. did not call actions governed by the moving center "automatic." He used the name "automatic" only for the actions which a man performs imperceptibly for himself. If the same actions are observed by a man, they cannot be called "automatic." He allotted a big place to automatism, but regarded the moving functions as distinct from the automatic functions, and, what is most important, he found automatic actions in all centers; he spoke, for instance, of "automatic thoughts" and of "automatic feelings." When I asked him about reflexes he called them "instinctive actions." And as I understood from what followed, among external movements he considered only reflexes to be instinctive actions.
I was very interested in the interrelation of moving and instinctive functions in his description and I often returned to this subject in my talks with him.
First of all G. drew attention to the constant misuse of the words "instinct" and "instinctive." It transpired from what he said that these words could be applied, by rights, only to the inner functions of the organism. The beating of the heart, breathing, the circulation of blood, digestion—these were instinctive functions. The only external functions that belong to this category are reflexes. The difference between instinctive and moving functions was as follows: the moving functions of man, as well as of animals, of a bird, of a dog, must be learned; but instinctive functions are inborn. A man has very few inborn external movements; an animal has more, though they vary, some have more, others have less; but that which is usually explained as "instinct" is very often a series of complex moving functions which young animals learn from older ones. One of the chief properties of the moving center is its ability to imitate. The moving center imitates what it sees without reasoning. This is the origin of the legends that exist about the wonderful "intelligence" of animals or the "instinct" that takes the place of intelligence and makes them perform a whole series of very complex and expedient actions.
The idea of an independent moving center, which, on the one hand, does not depend upon the mind, does not require the mind, and which is a mind in itself, and which, on the other hand, does not depend upon instinct and has first of all to learn, placed very many problems on entirely new ground. The existence of a moving center working by means of imitation explained the preservation of the "existing order" in beehives, termitaries, and ant-hills. Directed by imitation, one generation has had to shape itself absolutely upon the model of another. There could be no changes, no departure whatever from the model. But "imitation" did not explain how such an order was arrived at in the first place.
Then a great deal was elucidated for me by the idea that each center was not only a motive force but also a "receiving apparatus," working as receiver for different and sometimes very distant influences. When I thought of what had been said about wars, revolutions, migrations of peoples, and so on; when I pictured how masses of humanity could move under the control of planetary influences, I began to understand our fundamental mistake in determining the actions of an individual. We regard the actions of an individual as originating in himself. We do not imagine that the "masses" may consist of automatons obeying external stimuli and may move, not under the influence of the will, consciousness, or inclination of individuals, but under the influence of external stimuli coming possibly from very far away.
"Can the instinctive and the moving functions be controlled by two distinct centers?" I asked G. once.
'They can," said G., "and to them must be added the sex center. These are the three centers of the lower story. The sex center is the neutralizing center in relation to the instinctive and the moving centers. The lower story can exist by itself, because the three centers in it are the conductors of the three forces. The thinking and the emotional centers are not indispensable for life."
{This last is a totally fascinating remark.}
"Which of them is active and which is passive in the lower story?"
"It changes," said G., "one moment the moving center is active and the instinctive is passive. Another moment the instinctive is active and the moving is passive. You must find examples of both states in yourself. But besides different states there are also different types. In some people the moving center is more active, in others the instinctive center. But for the sake of convenience in reasoning and particularly in the beginning, when it is important only to explain the principles, we take them as one center with different functions which are on the same level. If you take the thinking, the emotional, and the moving centers, then they work on different levels. The moving and the instinctive—on one level. Later on you will understand what these levels mean and upon what they depend."
"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.
The thinking or intellectual center is the slowest of all the three centers we have examined up to now. It works with 'hydrogen' 48 (according to the third scale of the 'table of hydrogens').
"The moving center works with 'hydrogen' 24. 'Hydrogen* 24 is many times quicker and more mobile than 'hydrogen' 48. The intellectual center is never able to follow the work of the moving center. We are unable to follow either our own movements or other people's movements unless they are artificially slowed down. Still less are we able to follow the work of the inner, the instinctive functions of our organism, the work of the instinctive mind which constitutes, as it were, one side of the moving center.
"The emotional center can work with 'hydrogen' 12. In reality, however, it very seldom works with this fine 'hydrogen.' And in the majority of cases its work differs little in intensity and speed from the work of the moving center or the instinctive center.
"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.
"The existence of these higher centers in us is a greater riddle than the hidden treasure which men who believe in the existence of the mysterious and the miraculous have sought since the remotest times.
"All mystical and occult systems recognize the existence of higher forces and capacities in man although, in many cases, they admit the existence of these forces and capacities only in the form of possibilities, and speak of the necessity for developing the hidden forces in man.
This present teaching differs from many others by the fact that it affirms that the higher centers exist in man and are fully developed.
"It is the lower centers that are undeveloped. And it is precisely this lack of development, or the incomplete functioning, of the lower centers that prevents us from making use of the work of the higher centers.
"As has been said earlier, there are two higher centers: "The higher emotional center, working with hydrogen 12, and "The higher thinking center, working with hydrogen 6.
"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.
"The intellectual center works with hydrogen 48; the moving center with hydrogen 24.
"If the emotional center were to work with hydrogen 12, its work would be connected with the work of the higher emotional center. In those cases where the work of the emotional center reaches the intensity and speed of existence which is given by hydrogen 12, a temporary connection with the higher emotional center takes place and man experiences new emotions, new impressions hitherto entirely unknown to him, for the description of which he has neither words nor expressions. But in ordinary conditions the difference between the speed of our usual emotions and the speed of the higher emotional center is so great that no connection can take place and we fail to hear within us the voices which are speaking and calling to us from the higher emotional center.
"The higher thinking center, working with hydrogen 6, is still further removed from us, still less accessible. Connection with it is possible only through the higher emotional center. It is only from descriptions of mystical experiences, ecstatic states, and so on, that we know cases of such connections. These states can occur on the basis of religious emotions, or, for short moments, through particular narcotics; or in certain pathological states such as epileptic fits or accidental traumatic injuries to the brain, in which cases it is difficult to say which is the cause and which is the effect, that is, whether the pathological state results from this connection or is its cause.
"If we could connect the centers of our ordinary consciousness with the higher thinking center deliberately and at will, it would be of no use to us whatever in our present general state. In most cases where accidental contact with the higher thinking center takes place a man becomes unconscious. The mind refuses to take in the flood of thoughts, emotions, images, and ideas which suddenly burst into it. And instead of a vivid thought, or a vivid emotion, there results, on the contrary, a complete blank, a state of unconsciousness. The memory retains only the first moment when the flood rushed in on the mind and the last moment when the flood was receding and consciousness returned. But even these moments are so full of unusual shades and colors that there is nothing with which to compare them among the ordinary sensations of life. This is usually all that remains from so-called 'mystical' and 'ecstatic' experiences, which represent a temporary connection with a higher center.
Only very seldom does it happen that a mind which has been better prepared succeeds in grasping and remembering something of what was felt and understood at the moment of ecstasy. But even in these cases the thinking, the moving, and the emotional centers remember and transmit everything in their own way, translate absolutely new and never previously experienced sensations into the language of usual everyday sensations, transmit in worldly three-dimensional forms things which pass completely beyond the limits of worldly measurements; in this way, of course, they entirely distort every trace of what remains in the memory of these unusual experiences. Our ordinary centers, in transmitting the impressions of the higher centers, may be compared to a blind man speaking of colors, or to a deaf man speaking of music.
"In order to obtain a correct and permanent connection between the lower and the higher centers, it is necessary to regulate and quicken the work of the lower centers.
"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.
"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.
"Still further we can point to the habit of continually talking with anybody and about anything, or if there is no one else, with ourselves; the habit of indulging in fantasies, in daydreaming; the continual change of mood, feelings, and emotions, and an enormous number of quite useless things which a man considers himself obliged to feel, think, do, or say.
"In order to regulate and balance the work of the three centers whose functions constitute our life, it is necessary to learn to economize the energy produced by our organism, not to waste this energy on unnecessary functions, and to save it for that activity which will gradually connect the lower centers with the higher.
"All that has been said before about work on oneself, about the formation of inner unity and of the transition from the level of man number one, number two, and number three to the level of man number four and further, pursues one and the same aim. What is called according to one terminology the 'astral body,' is called in another terminology the 'higher emotional center,' although the difference here does not lie in the terminology alone. These are, to speak more correctly, different aspects of the next stage of man's evolution. It can be said that the 'astral body' is necessary for the complete and proper functioning of the 'higher emotional center' in unison with the lower. Or it can be said that the 'higher emotional center' is necessary for the work of the 'astral body.'
"The 'mental body' corresponds to the 'higher thinking center.' It would be wrong to say that they are one and the same thing. But one requires the other, one cannot exist without the other, one is the expression of certain sides and functions of the other.
"The fourth body requires the complete and harmonious working of all centers; and it implies, or is the expression of, complete control over this working.
"What is necessary to understand and what the 'table of hydrogens' helps us to grasp, is the idea of the complete materiality of all the psychic, intellectual, emotional, volitional, and other inner processes, including the most exalted poetic inspirations, religious ecstasies, and mystical revelations.
"The materiality of processes means their dependence upon the quality of the material or substance used on them. One process demands the expenditure, that is, as it were, the burning, of hydrogen 48; another process cannot be obtained with the help of hydrogen 48; it requires a finer, a more combustible substance—hydrogen 24. For a third process hydrogen 24 is too weak; it requires hydrogen 12.
"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.
"It must be noted that the organism usually produces in the course of one day all the substances necessary for the following day. And it very often happens that all these substances are spent or consumed upon some unnecessary and, as a rule, unpleasant emotion. Bad moods, worry, the expectation of something unpleasant, doubt, fear, a feeling of injury, irritation, each of these emotions in reaching a certain degree of intensity may, in half an hour, or even half a minute, consume all the substances prepared for the next day; while a single flash of anger, or some other violent emotion, can at once explode all the substances prepared in the laboratory and leave a man quite empty inwardly for a long time or even forever.
"All psychic processes are material. There is not a single process that does not require the expenditure of a certain substance corresponding to it. If this substance is present, the process goes on. When the substance is exhausted, the process comes to a stop."
"You must understand," he said, "that ordinary efforts do not count. Only super-efforts count. And so it is always and in everything. Those who do not wish to make super-efforts had better give up everything and take care of their health."
"Can not super-efforts be dangerous?" asked one of the audience who was usually particularly careful about his health.
"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.
"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.
"In addition, there is in the organism a large accumulator which feeds the small ones. The small accumulators are connected together, and further, each of them is connected with the center next to which it stands, as well as with the large accumulator."
"Accumulators work in the following way," he said. "Let us suppose that a man is working or is reading a difficult book and trying to understand it, in which case several 'rolls' revolve in the thinking apparatus in his head. Or let us suppose that he is walking up a hill and is getting tired, in which case the 'rolls' revolve in the moving center.
"In the first instance the intellectual center, and in the second the moving center, draw the energy necessary for their work from the small accumulators. When an accumulator is nearly empty a man feels tired. He would like to stop, to sit down if he is walking, to think of something else if he is solving a difficult problem. But quite unexpectedly he feels an inflow of strength, and he is once more able to walk or to work. This means that the center has become connected with the second accumulator and is taking energy from it. Meanwhile the first accumulator is refilling with energy from the large accumulator. The work of the center goes on. The man continues to walk or to work. Sometimes a short rest is required to insure this connection. Sometimes a shock, sometimes an effort. Anyway, the work goes on. After a certain time the store of energy in the second accumulator also becomes exhausted. The man again feels tired.
"Again an external shock, or a short rest, or ` or an effort, and he is connected with the first accumulator. But it may easily happen that the center has drawn energy from the second accumulator so quickly that the first one has had no time to refill itself from the large accumulator, and has taken only half the energy it can hold; it is only half full.
"Having become reconnected with the first accumulator the center begins to draw energy from it, while the second accumulator becomes connected with and draws energy from the large accumulator. But this time the first accumulator was only half full. The center quickly exhausts its energy, and in the meantime the second accumulator has succeeded in getting only a quarter full. The center becomes connected with it, swiftly exhausts all its energy, and connects once more with the first accumulator, and so on. After a certain time the organism is brought to such a state that neither of the small accumulators has a drop of energy left. This time the man feels really tired. He almost falls down, he almost drops asleep, or else his organism becomes affected, he starts a headache, palpitations begin, or he feels sick.
"Then suddenly, again a short rest, or an external shock, or an effort, brings a new flow of energy and the man is once more able to think, to walk, or to work.
"This means that the center has become connected directly to the large accumulator. The large accumulator contains an enormous amount of energy. Connected with the large accumulator a man is literally able to perform miracles. But of course, if the 'rolls' continue to turn and energy which is made from air, food, and impressions continues to pour out of the large accumulator faster than it pours in, then there comes a moment when the large accumulator is drained of all energy and the organism dies. But this happens very seldom. Usually the organism automatically stops working long before this. Special conditions are necessary to cause the organism to die exhausted of all its energy. In ordinary conditions a man will fall asleep or he will faint or he will develop some internal complication which will stop the work a long time before the real danger.
"One need not, therefore, be afraid of efforts; the danger of dying from them is not at all great. It is much easier to die from inaction, from laziness, and from the fear of making efforts.
"Our aim, on the contrary, is to learn to connect the necessary center with the large accumulator. So long as we are unable to do this, all our work will be wasted because we shall fall asleep before our efforts can give any kind of results.
"Small accumulators suffice for the ordinary, everyday work of life. But for work on oneself, for inner growth, and for the efforts which are required of a man who enters the way, the energy from these small accumulators is not enough.
"We must learn how to draw energy straight from the large accumulator.
"This however is possible only with the help of the emotional center. It is essential that this be understood. The connection with the large accumulator can be effected only through the emotional center. The instinctive, moving, and intellectual centers, by themselves, can feed only on the small accumulators.
"This is precisely what people do not understand. Therefore their aim must be the development of the activity of the emotional center. The emotional center is an apparatus much more subtle than the intellectual center, particularly if we take into consideration the fact that in the whole of the intellectual center the only part that works is the formatory apparatus and that many things are quite inaccessible to the intellectual center. If anyone desires to know and to understand more than he actually knows and understands, he must remember that this new knowledge and this new understanding will come through the emotional center and not through the intellectual center."
Part One Excerpts from "In Search of the Miraculous"
"Man number one means man in whom the center of gravity of his psychic life lies in the moving center. This is the man of the physical body, the man with whom the moving and the instinctive functions constantly outweigh the emotional and the thinking functions.
"Man number two means man on the same level of development, but man in whom the center of gravity of his psychic life lies in the emotional center, that is, man with whom the emotional functions outweigh all others; the man of feeling, the emotional man.
"Man number three means man on the same level of development but man in whom the center of gravity of his psychic life lies in the intellectual center, that is, man with whom the thinking functions gain the upper hand over the moving, instinctive, and emotional functions; the man of reason, who goes into everything from theories, from mental considerations.
"Every man is born number one, number two, or number three.
"Having fixed in his own mind the difference between the intellectual, the emotional, and the moving functions, a man must, as he observes himself, immediately refer his impressions to this or that category. And at first he must take mental note of only such observations as regards which he has no doubt whatever, that is, those where he sees at once to what category they belong. He must reject all vague or doubtful cases and remember only those which are unquestionable. If the work is carried on properly, the number of unquestionable observations will rapidly increase. And that which seemed doubtful before will be clearly seen to belong to the first, the second, the third center. Each center has its own memory, its own associations, its own thinking. As a matter of fact each center consists of three parts: the thinking, the emotional, and the moving. But we know very little about this side of our nature. In each center we know only one part. Self-observation, however, will very quickly show us that our mental life is much richer than we think, or in any case that it contains more possibilities than we think.
"At the same time as we watch the work of the centers we shall observe, side by side with their right working, their wrong working, that is, the working of one center for another; the attempts of the thinking center to feel or to pretend that it feels, the attempts of the emotional center to think, the attempts of the moving center to think and feel. As has been said already, one center working for another is useful in certain cases, for it preserves the continuity of mental activity. But in becoming habitual it becomes at the same time harmful, since it begins to interfere with right working by enabling each center to shirk its own direct duties and to do, not what it ought to be doing, but what it likes best at the moment.
In a normal healthy man each center does its own work, that is, the work for which it was specially destined and which it can best perform. There are situations in life which the thinking center alone can deal with and can find a way out of. If at this moment the emotional center begins to work instead, it will make a muddle of everything and the result of its interference will be most unsatisfactory.
In an 'unbalanced kind of man the substitution of one center for another goes on almost continually and this is precisely what 'being unbalanced' or 'neurotic' means. Each center strives, as it were, to pass its work on to another, and, at the same time, it strives to do the work of another center for which it is not fitted.
The emotional center working for the thinking center brings unnecessary nervousness, feverishness, and hurry into situations where, on the contrary, calm judgment and deliberation are essential.
The thinking center working for the emotional center brings deliberation into situations which require quick decisions and makes a man incapable of distinguishing the peculiarities and the fine points of the position. Thought is too slow. It works out a certain plan of action and continues to follow it even though the circumstances have changed and quite a different course of action is necessary. Besides, in some cases the interference of the thinking center gives rise to entirely wrong reactions, because the thinking center is simply incapable of understanding the shades and distinctions of many events. Events that are quite different for the moving center and for the emotional center appear to be alike to it. Its decisions are much too general and do not correspond to the decisions which the emotional center would have made. This becomes perfectly clear if we imagine the interference of thought, that is, of the theoretical mind, in the domain of feeling, or of sensation, or of movement; in all three cases the interference of the mind leads to wholly undesirable results. The mind cannot understand shades of feeling. We shall see this clearly if we imagine one man reasoning about the emotions of another. He is not feeling anything himself so the feelings of another do not exist for him. A full man does not understand a hungry one. But for the other they have a very definite existence. And the decisions of the first, that is of the mind, can never satisfy him. In exactly the same way the mind cannot appreciate sensations. For it they are dead. Nor is it capable of controlling movement. Instances of this kind are the easiest to find.
Whatever work a man may be doing, it is enough for him to try to do each action deliberately, with his mind, following every movement, and he will see that the quality of his work will change immediately. If he is typing, his fingers, controlled by his moving center, find the necessary letters themselves, but if he tries to ask himself before every letter: 'Where is "k"?' 'Where is the comma?' 'How is this word spelled?' he at once begins to make mistakes or to write very slowly. If one drives a car with the help of one's mind, one can go only in the lowest gear. The mind cannot keep pace with all the movements necessary for developing a greater speed. To drive at full speed, especially in the streets of a large town, while steering with the help of one's mind is absolutely impossible for an ordinary man.
"Moving center working for thinking center produces, for example, mechanical reading or mechanical listening, as when a man reads or listens to nothing but words and is utterly unconscious of what he is reading or hearing. This generally happens when attention, that is, the direction of the thinking center's activity, is occupied with something else and when the moving center is trying to replace the absent thinking center;
but this very easily becomes a habit, because the thinking center is generally distracted not by useful work, by thought, or by contemplation, but simply by daydreaming or by imagination.
{And what he is probably daydreaming about is his illusion of himself and his false beliefs about what he is really doing. This can be positive or negative. The person can be dreaming of being great and wonderful and sexy and so forth, or can be constantly preoccupied with what others may be thinking of him, how worthless he is, etc. All of this can be doing on between the intellect and emotional center while the moving center carries on life, trying to act normal, interact with the world and other people, but it is all purely mechanical. The mental and emotional energy can also (and similarly) be used up in supporting illusions or beliefs in a defense against reality, all the while the moving center continues to act in habitual ways giving a pretense of a living person interacting with the world.}
"'Imagination' is one of the principal sources of the wrong work 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.
"Observation of the activity of imagination and daydreaming forms a very important part of self-study.
{It is very important to learn how you imagine yourself to be, vis a vis how other people actually perceive you. You can only get this information in a sincere network. It is invaluable to you, pure gold.}
"The next object of self-observation must be habits in general. Every grown-up man consists wholly of habits, although he is often unaware of it and even denies having any habits at all. This can never be the case. All three centers are filled with habits and a man can never know himself until he has studied all his habits. The observation and the study of habits is particularly difficult because, in order to see and 'record' them, one must escape from them, free oneself from them, if only for a moment. So long as a man is governed by a particular habit, he does not observe it, but at the very first attempt, however feeble, to struggle against it, he feels it and notices it. Therefore in order to observe and study habits one must try to struggle against them. This opens up a practical method of self-observation. It has been said before that a man cannot change anything in himself, that he can only observe and 'record.' This is true. But it is also true that a man cannot observe and 'record' anything if he does not try to struggle with himself, that is, with his habits. This struggle cannot yield direct results, that is to say, it cannot lead to any change, especially to any permanent and lasting change. But it shows what is there. Without a struggle a man cannot see what he consists of. The struggle with small habits is very difficult and boring, but without it self-observation is impossible.
"Even at the first attempt to study the elementary activity of the moving center a man comes up against habits. For instance, a man may want to study his movements, may want to observe how he walks. But he will never succeed in doing so for more than a moment if he continues to walk in the usual way. But if he understands that his usual way of walking consists of a number of habits, for instance, of taking steps of a certain length, walking at a certain speed, and so on, and lie tries to alter them, that is, to walk faster or slower, to take bigger or smaller steps, he will be able to observe himself and to study his movements as he walks. If a man wants to observe himself when he is writing, he must take note of how he holds his pen and try to hold it in a different way from usual; observation will then become possible. In order to observe himself a man must try to walk not in his habitual way, he must sit in unaccustomed attitudes, he must stand when he is accustomed to sit, he must sit when he is accustomed to stand, and he must make with his left hand the movements he is accustomed to make with his right hand and vice versa. All this will enable him to observe himself and study the habits and associations of the moving center.
{And he must be silent when he would most like to talk, and talk when he would most like to be silent and invisible!}
"In the sphere of the emotions it is very useful to try to struggle with the habit of giving immediate expression to all one's unpleasant emotions. Many people find it very difficult to refrain from expressing their feelings about bad weather. It is still more difficult for people not to express unpleasant emotions when they feel that something or someone is violating what they may conceive to be order or justice.
"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.
"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 understand 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."
The third thing, which at once attracted my attention and of which I began to think the very first time I heard of it, was the idea of the moving center. The chief thing that interested me here was the question of the relation in which G. placed moving functions to instinctive functions. Were they the same thing or were they different? And further, in what relation did the divisions made by G. stand to the divisions cus
But G. did not call actions governed by the moving center "automatic." He used the name "automatic" only for the actions which a man performs imperceptibly for himself. If the same actions are observed by a man, they cannot be called "automatic." He allotted a big place to automatism, but regarded the moving functions as distinct from the automatic functions, and, what is most important, he found automatic actions in all centers; he spoke, for instance, of "automatic thoughts" and of "automatic feelings." When I asked him about reflexes he called them "instinctive actions." And as I understood from what followed, among external movements he considered only reflexes to be instinctive actions.
I was very interested in the interrelation of moving and instinctive functions in his description and I often returned to this subject in my talks with him.
First of all G. drew attention to the constant misuse of the words "instinct" and "instinctive." It transpired from what he said that these words could be applied, by rights, only to the inner functions of the organism. The beating of the heart, breathing, the circulation of blood, digestion—these were instinctive functions. The only external functions that belong to this category are reflexes. The difference between instinctive and moving functions was as follows: the moving functions of man, as well as of animals, of a bird, of a dog, must be learned; but instinctive functions are inborn. A man has very few inborn external movements; an animal has more, though they vary, some have more, others have less; but that which is usually explained as "instinct" is very often a series of complex moving functions which young animals learn from older ones. One of the chief properties of the moving center is its ability to imitate. The moving center imitates what it sees without reasoning. This is the origin of the legends that exist about the wonderful "intelligence" of animals or the "instinct" that takes the place of intelligence and makes them perform a whole series of very complex and expedient actions.
The idea of an independent moving center, which, on the one hand, does not depend upon the mind, does not require the mind, and which is a mind in itself, and which, on the other hand, does not depend upon instinct and has first of all to learn, placed very many problems on entirely new ground. The existence of a moving center working by means of imitation explained the preservation of the "existing order" in beehives, termitaries, and ant-hills. Directed by imitation, one generation has had to shape itself absolutely upon the model of another. There could be no changes, no departure whatever from the model. But "imitation" did not explain how such an order was arrived at in the first place.
Then a great deal was elucidated for me by the idea that each center was not only a motive force but also a "receiving apparatus," working as receiver for different and sometimes very distant influences. When I thought of what had been said about wars, revolutions, migrations of peoples, and so on; when I pictured how masses of humanity could move under the control of planetary influences, I began to understand our fundamental mistake in determining the actions of an individual. We regard the actions of an individual as originating in himself. We do not imagine that the "masses" may consist of automatons obeying external stimuli and may move, not under the influence of the will, consciousness, or inclination of individuals, but under the influence of external stimuli coming possibly from very far away.
"Can the instinctive and the moving functions be controlled by two distinct centers?" I asked G. once.
'They can," said G., "and to them must be added the sex center. These are the three centers of the lower story. The sex center is the neutralizing center in relation to the instinctive and the moving centers. The lower story can exist by itself, because the three centers in it are the conductors of the three forces. The thinking and the emotional centers are not indispensable for life."
{This last is a totally fascinating remark.}
"Which of them is active and which is passive in the lower story?"
"It changes," said G., "one moment the moving center is active and the instinctive is passive. Another moment the instinctive is active and the moving is passive. You must find examples of both states in yourself. But besides different states there are also different types. In some people the moving center is more active, in others the instinctive center. But for the sake of convenience in reasoning and particularly in the beginning, when it is important only to explain the principles, we take them as one center with different functions which are on the same level. If you take the thinking, the emotional, and the moving centers, then they work on different levels. The moving and the instinctive—on one level. Later on you will understand what these levels mean and upon what they depend."
"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.
The thinking or intellectual center is the slowest of all the three centers we have examined up to now. It works with 'hydrogen' 48 (according to the third scale of the 'table of hydrogens').
"The moving center works with 'hydrogen' 24. 'Hydrogen* 24 is many times quicker and more mobile than 'hydrogen' 48. The intellectual center is never able to follow the work of the moving center. We are unable to follow either our own movements or other people's movements unless they are artificially slowed down. Still less are we able to follow the work of the inner, the instinctive functions of our organism, the work of the instinctive mind which constitutes, as it were, one side of the moving center.
"The emotional center can work with 'hydrogen' 12. In reality, however, it very seldom works with this fine 'hydrogen.' And in the majority of cases its work differs little in intensity and speed from the work of the moving center or the instinctive center.
"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.
"The existence of these higher centers in us is a greater riddle than the hidden treasure which men who believe in the existence of the mysterious and the miraculous have sought since the remotest times.
"All mystical and occult systems recognize the existence of higher forces and capacities in man although, in many cases, they admit the existence of these forces and capacities only in the form of possibilities, and speak of the necessity for developing the hidden forces in man.
This present teaching differs from many others by the fact that it affirms that the higher centers exist in man and are fully developed.
"It is the lower centers that are undeveloped. And it is precisely this lack of development, or the incomplete functioning, of the lower centers that prevents us from making use of the work of the higher centers.
"As has been said earlier, there are two higher centers: "The higher emotional center, working with hydrogen 12, and "The higher thinking center, working with hydrogen 6.
"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.
"The intellectual center works with hydrogen 48; the moving center with hydrogen 24.
"If the emotional center were to work with hydrogen 12, its work would be connected with the work of the higher emotional center. In those cases where the work of the emotional center reaches the intensity and speed of existence which is given by hydrogen 12, a temporary connection with the higher emotional center takes place and man experiences new emotions, new impressions hitherto entirely unknown to him, for the description of which he has neither words nor expressions. But in ordinary conditions the difference between the speed of our usual emotions and the speed of the higher emotional center is so great that no connection can take place and we fail to hear within us the voices which are speaking and calling to us from the higher emotional center.
"The higher thinking center, working with hydrogen 6, is still further removed from us, still less accessible. Connection with it is possible only through the higher emotional center. It is only from descriptions of mystical experiences, ecstatic states, and so on, that we know cases of such connections. These states can occur on the basis of religious emotions, or, for short moments, through particular narcotics; or in certain pathological states such as epileptic fits or accidental traumatic injuries to the brain, in which cases it is difficult to say which is the cause and which is the effect, that is, whether the pathological state results from this connection or is its cause.
"If we could connect the centers of our ordinary consciousness with the higher thinking center deliberately and at will, it would be of no use to us whatever in our present general state. In most cases where accidental contact with the higher thinking center takes place a man becomes unconscious. The mind refuses to take in the flood of thoughts, emotions, images, and ideas which suddenly burst into it. And instead of a vivid thought, or a vivid emotion, there results, on the contrary, a complete blank, a state of unconsciousness. The memory retains only the first moment when the flood rushed in on the mind and the last moment when the flood was receding and consciousness returned. But even these moments are so full of unusual shades and colors that there is nothing with which to compare them among the ordinary sensations of life. This is usually all that remains from so-called 'mystical' and 'ecstatic' experiences, which represent a temporary connection with a higher center.
Only very seldom does it happen that a mind which has been better prepared succeeds in grasping and remembering something of what was felt and understood at the moment of ecstasy. But even in these cases the thinking, the moving, and the emotional centers remember and transmit everything in their own way, translate absolutely new and never previously experienced sensations into the language of usual everyday sensations, transmit in worldly three-dimensional forms things which pass completely beyond the limits of worldly measurements; in this way, of course, they entirely distort every trace of what remains in the memory of these unusual experiences. Our ordinary centers, in transmitting the impressions of the higher centers, may be compared to a blind man speaking of colors, or to a deaf man speaking of music.
"In order to obtain a correct and permanent connection between the lower and the higher centers, it is necessary to regulate and quicken the work of the lower centers.
"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.
"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.
"Still further we can point to the habit of continually talking with anybody and about anything, or if there is no one else, with ourselves; the habit of indulging in fantasies, in daydreaming; the continual change of mood, feelings, and emotions, and an enormous number of quite useless things which a man considers himself obliged to feel, think, do, or say.
"In order to regulate and balance the work of the three centers whose functions constitute our life, it is necessary to learn to economize the energy produced by our organism, not to waste this energy on unnecessary functions, and to save it for that activity which will gradually connect the lower centers with the higher.
"All that has been said before about work on oneself, about the formation of inner unity and of the transition from the level of man number one, number two, and number three to the level of man number four and further, pursues one and the same aim. What is called according to one terminology the 'astral body,' is called in another terminology the 'higher emotional center,' although the difference here does not lie in the terminology alone. These are, to speak more correctly, different aspects of the next stage of man's evolution. It can be said that the 'astral body' is necessary for the complete and proper functioning of the 'higher emotional center' in unison with the lower. Or it can be said that the 'higher emotional center' is necessary for the work of the 'astral body.'
"The 'mental body' corresponds to the 'higher thinking center.' It would be wrong to say that they are one and the same thing. But one requires the other, one cannot exist without the other, one is the expression of certain sides and functions of the other.
"The fourth body requires the complete and harmonious working of all centers; and it implies, or is the expression of, complete control over this working.
"What is necessary to understand and what the 'table of hydrogens' helps us to grasp, is the idea of the complete materiality of all the psychic, intellectual, emotional, volitional, and other inner processes, including the most exalted poetic inspirations, religious ecstasies, and mystical revelations.
"The materiality of processes means their dependence upon the quality of the material or substance used on them. One process demands the expenditure, that is, as it were, the burning, of hydrogen 48; another process cannot be obtained with the help of hydrogen 48; it requires a finer, a more combustible substance—hydrogen 24. For a third process hydrogen 24 is too weak; it requires hydrogen 12.
"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.
"It must be noted that the organism usually produces in the course of one day all the substances necessary for the following day. And it very often happens that all these substances are spent or consumed upon some unnecessary and, as a rule, unpleasant emotion. Bad moods, worry, the expectation of something unpleasant, doubt, fear, a feeling of injury, irritation, each of these emotions in reaching a certain degree of intensity may, in half an hour, or even half a minute, consume all the substances prepared for the next day; while a single flash of anger, or some other violent emotion, can at once explode all the substances prepared in the laboratory and leave a man quite empty inwardly for a long time or even forever.
"All psychic processes are material. There is not a single process that does not require the expenditure of a certain substance corresponding to it. If this substance is present, the process goes on. When the substance is exhausted, the process comes to a stop."
"You must understand," he said, "that ordinary efforts do not count. Only super-efforts count. And so it is always and in everything. Those who do not wish to make super-efforts had better give up everything and take care of their health."
"Can not super-efforts be dangerous?" asked one of the audience who was usually particularly careful about his health.
"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.
"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.
"In addition, there is in the organism a large accumulator which feeds the small ones. The small accumulators are connected together, and further, each of them is connected with the center next to which it stands, as well as with the large accumulator."
"Accumulators work in the following way," he said. "Let us suppose that a man is working or is reading a difficult book and trying to understand it, in which case several 'rolls' revolve in the thinking apparatus in his head. Or let us suppose that he is walking up a hill and is getting tired, in which case the 'rolls' revolve in the moving center.
"In the first instance the intellectual center, and in the second the moving center, draw the energy necessary for their work from the small accumulators. When an accumulator is nearly empty a man feels tired. He would like to stop, to sit down if he is walking, to think of something else if he is solving a difficult problem. But quite unexpectedly he feels an inflow of strength, and he is once more able to walk or to work. This means that the center has become connected with the second accumulator and is taking energy from it. Meanwhile the first accumulator is refilling with energy from the large accumulator. The work of the center goes on. The man continues to walk or to work. Sometimes a short rest is required to insure this connection. Sometimes a shock, sometimes an effort. Anyway, the work goes on. After a certain time the store of energy in the second accumulator also becomes exhausted. The man again feels tired.
"Again an external shock, or a short rest, or ` or an effort, and he is connected with the first accumulator. But it may easily happen that the center has drawn energy from the second accumulator so quickly that the first one has had no time to refill itself from the large accumulator, and has taken only half the energy it can hold; it is only half full.
"Having become reconnected with the first accumulator the center begins to draw energy from it, while the second accumulator becomes connected with and draws energy from the large accumulator. But this time the first accumulator was only half full. The center quickly exhausts its energy, and in the meantime the second accumulator has succeeded in getting only a quarter full. The center becomes connected with it, swiftly exhausts all its energy, and connects once more with the first accumulator, and so on. After a certain time the organism is brought to such a state that neither of the small accumulators has a drop of energy left. This time the man feels really tired. He almost falls down, he almost drops asleep, or else his organism becomes affected, he starts a headache, palpitations begin, or he feels sick.
"Then suddenly, again a short rest, or an external shock, or an effort, brings a new flow of energy and the man is once more able to think, to walk, or to work.
"This means that the center has become connected directly to the large accumulator. The large accumulator contains an enormous amount of energy. Connected with the large accumulator a man is literally able to perform miracles. But of course, if the 'rolls' continue to turn and energy which is made from air, food, and impressions continues to pour out of the large accumulator faster than it pours in, then there comes a moment when the large accumulator is drained of all energy and the organism dies. But this happens very seldom. Usually the organism automatically stops working long before this. Special conditions are necessary to cause the organism to die exhausted of all its energy. In ordinary conditions a man will fall asleep or he will faint or he will develop some internal complication which will stop the work a long time before the real danger.
"One need not, therefore, be afraid of efforts; the danger of dying from them is not at all great. It is much easier to die from inaction, from laziness, and from the fear of making efforts.
"Our aim, on the contrary, is to learn to connect the necessary center with the large accumulator. So long as we are unable to do this, all our work will be wasted because we shall fall asleep before our efforts can give any kind of results.
"Small accumulators suffice for the ordinary, everyday work of life. But for work on oneself, for inner growth, and for the efforts which are required of a man who enters the way, the energy from these small accumulators is not enough.
"We must learn how to draw energy straight from the large accumulator.
"This however is possible only with the help of the emotional center. It is essential that this be understood. The connection with the large accumulator can be effected only through the emotional center. The instinctive, moving, and intellectual centers, by themselves, can feed only on the small accumulators.
"This is precisely what people do not understand. Therefore their aim must be the development of the activity of the emotional center. The emotional center is an apparatus much more subtle than the intellectual center, particularly if we take into consideration the fact that in the whole of the intellectual center the only part that works is the formatory apparatus and that many things are quite inaccessible to the intellectual center. If anyone desires to know and to understand more than he actually knows and understands, he must remember that this new knowledge and this new understanding will come through the emotional center and not through the intellectual center."
