In search of the miraculous

that they agree with, and understand, one another, whereas they are actually saying absolutely different things and do not understand one another in the least.

'If we take the simplest words that occur constantly in speech and endeavor to analyze the meaning given to them, we shall see at once that, at every moment of his life, every man puts into each word a special meaning which another man can never put into it or suspect.

'Let us take the word 'man' and imagine a conversation among a group of people in which the word 'man' is often heard. Without any exaggeration it can be said that the word 'man' will have as many meanings as there are people taking part in the conversation, and that these meanings will have nothing in common.

'In pronouncing the word 'man' everyone will involuntarily connect with this word the point of view from which he is generally accustomed to regard man, or from which, for some reason or other, he regards him at the moment. One man at the moment may be occupied with the question of the relation between the sexes. Then the word 'man' will have no general meaning for him and on hearing this word he will first of all ask himself—Which? man or woman? Another man may be religious and his first question will be—A Christian or not a Christian? The third man may be a doctor and the concept 'man' will mean for him a 'sick man' or a 'healthy man,' and, of course from the point of view of his speciality. A spiritualist will think of 'man' from the point of view of his 'astral body,' of 'life on the other side,' and so on, and he may say, if he is asked, that men are divided into mediums and non- mediums. A naturalist speaking of man will place the center of gravity of his thoughts in the idea of man as a zoological type, that is to say, in speaking of man he will think of the structure of his teeth, his fingers, his facial angle, the distance between the eyes. A lawyer will see in 'man' a statistical unit, or a subject for the application of laws, or a potential criminal, or a possible client.

A moralist pronouncing the word 'man' will invariably introduce into it the idea of good and evil, and so on, and so on.

'People do not notice all these contradictions, do not notice that they never understand one another, that they always speak about different things. It is quite clear that, for proper study, for an exact exchange of thoughts, an exact language is necessary, which would make it possible to establish what a man actually means, would include an indication of the point of view from which a given concept is taken and determine the center of gravity of this concept. The idea is perfectly clear and every branch of science endeavors to elaborate and to establish an exact language for itself. But there is no universal language. People continually confuse the languages of different sciences and can never establish their exact correlation. And even in each separate branch of science new terminologies, new nomenclatures, are constantly appearing. And the further it goes the worse it becomes. Misunderstanding grows and increases instead of diminishing and there is every reason to think that it will continue to increase in the same way. And people will understand one another ever less and less.

'For exact understanding exact language is necessary. And the study of systems of ancient knowledge begins with the study of a language which will make it possible to establish at once exactly what is being said, from what point of view, and in what connection. This new language contains hardly any new terms or new nomenclature, but it bases the construction of speech upon a new principle, namely, the principle of relativity; that is to say, it introduces relativity into all concepts and thus makes possible an accurate determination of the angle of thought—for what precisely ordinary language lacks are expressions of relativity.

'When a man has mastered this language, then, with its help, there can be transmitted and communicated to him a great deal of knowledge and information which cannot be transmitted in ordinary language even by using all possible scientific and philosophical terms.

'The fundamental property of the new language is that all ideas in it are concentrated round one idea, that is, they are taken in their mutual relationship from the point of view of one idea. This idea is the idea of evolution. Of course, not evolution in the sense of mechanical evolution, because such an evolution does not exist, but in the sense of a conscious and volitional evolution, which alone is possible.

'Everything in the world, from solar systems to man, and from man to atom, either rises or descends, either evolves or degenerates, either develops or decays. Bur nothing evolves mechanically. Only degeneration and destruction proceed mechanically. That which cannot evolve consciously—degenerates. Help from outside is possible only in so far as it is valued and accepted, even if it is only by feeling in the beginning.

'The language in which understanding is possible is constructed upon the indication of the relation of the object under examination to the evolution possible for it; upon the indication of its place in the evolutionary ladder.

'For this purpose many of our usual ideas are divided according to the steps of this evolution.

'Once again let us take the idea man. In the language of which I speak, instead of the word 'man,' seven words are used, namely: man number one, man number two, man number three, man number four, man number five, man number six, and man number seven. With these seven ideas people are already able to understand one another when speaking of man.

'Man number seven means a man who has reached the full development possible to man and who possesses everything a man can possess, that is, will, consciousness, permanent and unchangeable I, individuality, immortality, and many other properties which, in our blindness and ignorance, we ascribe to ourselves. It is only when to a certain extent we understand man number seven and his properties that we can under­stand the gradual stages through which we can approach him, that is, understand the process of development possible for us.

'Man number six stands very close to man number seven. He differs from man number seven only by the fact that some of his properties have not as yet become permanent.

'Man number five is also for us an unattainable standard of man, for it is a man who has reached unity.

'Man number four is an intermediate stage. I shall speak of him later.

'Man number one, number two, and number three, these are people who constitute mechanical humanity on the same level on which they are born.

'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.

'Man number four is not born ready-made. He is born one, two, or three, and becomes four only as a result of efforts of a definite character. Man number four is always the product of school work. He can neither be born, nor develop accidentally or as the result of ordinary influences of bringing up, education, and so on. Man number four already stands on a different level to man number one, two, and three; he has a permanent center of gravity which consists in his ideas, in his valuation of the work, and in his relation to the school. In addition his psychic centers have already begun to be balanced; one center in him cannot have such a preponderance over others as is the case with people of the first three categories. He already begins to know himself and begins to know whither he is going.

'Man number five has already been crystallized; he cannot change as man number one, two, and three change. But it must be noted that man number five can be the result of right work and he can be the result of wrong work. He can become number five from number four and he can become number five without having been four. And in this case he cannot develop further, cannot become number six and seven. In order to become number six he must again melt his crystallized essence, must intentionally lose his being of man number five. And this can be achieved only through terrible sufferings. Fortunately these cases of wrong development occur very rarely.

'The division of man into seven categories, or seven numbers, explains thousands of things which otherwise cannot be understood. This division gives the first conception of relativity as applied to