G. many times pointed out the necessity of studying this forgotten 'technique' as well as the impossibility of attaining results of any kind on the way of religion without it, excepting purely subjective results.
'You must understand,' he said, 'that every real religion, that is, one that has been created by learned people for a definite aim, consists of two parts. One part teaches
'Without this second part there can be no knowledge of religion or in any case such knowledge would be incomplete and very subjective.
'This secret part exists in Christianity also as well as in other religions and it teaches
I must quote here still one more talk with G., once again in connection with cosmoses.
'This is connected with Kant's ideas of phenomena and noumena,' I said. 'But after all this is the whole point.—The earth as a three-dimensional body is the 'phenomenon,' as a six-dimensional body, the 'noumenon.' '
'Perfectly true,' said G., 'only add here also the idea of scale. If Kant
had introduced the idea of scale into his arguments many things he wrote would be very valuable. This was the only thing he lacked.'
I thought while listening to G. that Kant would have been very surprised at this pronouncement. But the idea of scale was very near to me. And I realized that with this as a starting point it was possible to find very much that is new and unexpected in things which we think we know.
About a year afterwards while developing the ideas of the cosmoses in connection with problems of time I obtained a table of time in different cosmoses of which I will speak later on.
On one occasion when speaking of the orderly connectedness of everything in the universe, G. dwelt on 'organic life on earth.'
'To ordinary knowledge,' he said, 'organic life is a kind of accidental appendage violating the integrity of a mechanical system. Ordinary knowledge does not connect it with anything and draws no conclusions from the fact of its existence. But you should already understand that there is nothing accidental or unnecessary in nature and that there can be nothing;
everything has a definite function; everything serves a definite purpose. Thus organic life is an indispensable link in the chain of the worlds which cannot exist without it just as it cannot exist without them. It has been said before that organic life transmits planetary influences of various kinds to the earth and that it serves to feed the moon and to enable it to grow and strengthen. But the earth also is growing; not in the sense of size but in the sense of greater consciousness, greater receptivity. The planetary influences which were sufficient for her at one period of her existence become insufficient, she needs the reception of finer influences. To receive finer influences a finer, more sensitive receptive apparatus is necessary. Organic life, therefore, has to evolve, to adapt itself to the needs of the planets and the earth. Likewise also the moon can be satisfied at one period with the food which is given her by organic life of a certain quality, but afterwards the time comes when she ceases to be satisfied with this food, cannot grow on it, and begins to get hungry. Organic life must be able to satisfy this hunger, otherwise it does not fulfill its function, does not answer its purpose. This means that in order to answer its purpose organic life must evolve and stand on the level of the needs of the planets, the earth, and the moon.
'We must remember that the ray of creation, as we have taken it, from the Absolute to the moon, is like a branch of a tree—a growing branch. The end of this branch, the end out of which come new shoots, is the moon. If the moon does not grow, if it neither gives nor promises to give new shoots, it means that either the growth of the whole ray of creation will stop or that it must find another path for its growth, give out some kind of lateral branch. At the same time from what has been said before we see that the growth of the moon depends on organic life on earth. It follows that the growth of the ray of creation depends on organic life on earth. If this organic life disappears or dies the whole branch will immediately wither, in any case all that part of the branch which lies beyond organic life. The same thing must happen, only more slowly, if organic life is arrested in its development, in its evolution, and fails to respond to the demands made upon it. The branch may wither. This must be remembered. To the ray of creation, or let us say to its part earth-moon, exactly the same possibility of development and growth has been given as is given to each separate branch of a big tree. But the accomplishment of this growth is not at all guaranteed, it depends upon the harmonious and right action of its own tissues. The development of one tissue stops and all the others stop. Everything that can be said of the ray of creation or of its part earth-moon equally refers to organic life on earth. Organic life on earth is a complex phenomenon in which the separate parts depend upon one another. General growth is possible only on the condition that the 'end of the branch' grows. Or, speaking more precisely, there are in organic life tissues which are evolving, and there are tissues which serve as food and medium for those which are evolving. Then there are evolving cells within the evolving tissues, and cells which serve as food and medium for those which are evolving. In each separate evolving cell there are evolving parts and there are parts which serve as food for those which are evolving. But always and in everything it must be remembered that evolution is never guaranteed, it is possible only and it can stop at any moment and in any place.
'The evolving part of organic life is humanity. Humanity also has its evolving part but we will speak of this later; in the meantime we will take humanity as a whole. If humanity does not evolve it means that the evolution of organic life will stop and this in its turn will cause the growth of the ray of creation to stop. At the same time if humanity ceases to evolve it becomes useless from the point of view of the aims for which it was created and as such it may be destroyed. In this way the cessation of evolution may mean the destruction of humanity.
'We have no clues from which we are able to tell in what period of planetary evolution we exist and whether the moon and the earth have time to await the corresponding evolution of organic life or not. But people who know may, of course, have exact information about it, that is, they may know at what stage in their possible evolution are the earth, the moon, and humanity. We cannot know this but we should bear in mind that the number of possibilities is never infinite.
'At the same time in examining the life of humanity as we know it historically we are bound to acknowledge that humanity is moving in a circle. In one century it destroys everything it creates in another and the progress in mechanical things of the past hundred years has proceeded at
the cost of losing many other things which perhaps were much more important for it. Speaking in general there is every reason to think and to assert that humanity is at a standstill and from a standstill there is a straight path to downfall and degeneration. A standstill means that a process has become balanced. The appearance of any one quality immediately evokes the appearance of another quality opposed to it. The growth of knowledge in one domain evokes the growth of ignorance in another; refinement on the one hand evokes vulgarity on the other; freedom in one connection evokes slavery in another; the disappearance of some superstitions evokes the appearance and the growth of others; and so on.
'Now if we recall the law of octaves we shall see that a balanced process proceeding in a certain way cannot be changed at any moment it is desired. It can be changed and set on a new path only at certain 'cross-roads.' In between the 'crossroads' nothing can be done. At the same time if a process passes by a 'crossroad' and nothing happens, nothing is done, then nothing can be done afterwards and the process will continue and develop according to mechanical laws; and even if people taking part in this process foresee the inevitable destruction of everything, they will be unable to do anything. I repeat that something can be done only at certain moments which I have just called 'crossroads' and which in octaves we have called the 'intervals' mi-fa and si- do.
'Of course there are very many people who consider that the life of humanity is not proceeding in the way in which according to their views it ought to go. And they invent various theories which in their opinion ought to change the whole life of humanity. One invents one theory. Another immediately invents a contradictory theory. And both expect everyone to believe them. And many people indeed do believe either one or the other. Life naturally takes its own course but people do not stop believing in their own or other people's theories and they believe that it is possible to do something. All these theories are certainly quite fantastic, chiefly because they do not take into account the most important thing, namely, the subordinate part which humanity and organic life play in the world process. Intellectual theories put man in the center of everything; everything exists for him, the sun, the stars, the moon, the earth. They even forget man's relative size, his nothingness, his transient existence, and other tilings. They assert that a man if he wishes is able to change his whole life, that is, to organize his life on rational
