THE INVISIBLES
Having read the published letters of a certain thinker someone wondered. Why does the author return, as it were, to the very same subject? The reader did not grasp that the letters were written at different times and addressed mainly to different people in quite distant localities. For the reader, these invisible correspondents became fused into one; apparently for him they remained invisible people. The reader probably imagined that these letters were written for him alone, not taking into consideration any extraneous conditions. Invisible friends, invisible listeners, invisible co-workers — all this relates to the realm of fantasy just like Fortunatus' hat. Not so long ago any such invisibility was either altogether denied, or called charlatanism, or attributed to the realm of hypnotism. The most difficult of all for an average man is to get used to the idea that he may be surrounded by some "invisibles." When guardian angels were spoken about, it was preferred that this be limited to old wives' tales. Yet from time immemorial it was usual to speak about iron birds, about a word heard six months before a journey, about ironclad fire-breathing serpents.
Likewise, an idea about Fortunatus' hat persistently lived and lives in various folklores. In the best fairy tales and epics the idea of invisibility was carried out quite persistently. During a war a smoke screen was used as a means of invisibility. This was a very crude resolution of some legends and tales. But now, in small type, the newspapers report the following: "A young Hungarian scientist succeeded, apparently, in realizing and turning into reality the fairy tale about Fortunatus' hat. The demonstration of the invisible rays took place in one of the public squares, before a statue. After the apparatus was set in motion, the statue suddenly disappeared from view, and its presence could only be established by touching it. In a few minutes the statue appeared again before everyone's eyes, as if coming out of a fog."
Thus, prophecies or recollections out of folklore again enter life. Just as iron birds already fly, and people are carried by iron serpents, words resound thunderously throughout the whole world, and likewise "the invisibles" enter life. One can imagine how these newest discoveries-bring about a transformation of everyday life.
Only recently a story was told about a man who played a joke on his good friend, a lady. Moving into a new house he saw, in the window across the street, his friend who apparently just got up from bed. In that same room was a telephone. The jester telephoned to her and in the conversation mentioned the progress of television. The lady was skeptical. But then he started to describe to her, her night dress and other details, and she, in terror, hung up. This joke, in a somewhat different manner, was reported in the newspapers when, learning about the progress of television, certain inhabitants of London became seriously worried about the inviolability of their house. Workers connected with television had to explain that there was no danger from this direction. In other words, at that moment there was no danger, because entering the realm of the invisible, one may presuppose that anything may result from invisibility. It is important to establish the principle.
Let us recall the primitive daguerreotype and the contemporary growth of photography. For instance, even now in some countries, instead of the easily falsified copies of documents, the simple use of the photostat is still unknown. On the other hand, in some courts a photostat is already regarded as a document. Or let us recall the primitive railroad train, a sample of which was exhibited at Grand Central Terminal in New York. It most assuredly has nothing in common with contemporary achievements. Thus, if the principle of the invisible is discovered, the most stupendous improvements may be its. results.
To fence off such mechanical achievements is impossible, sooner or later they will penetrate into life. It means, one should think about other, natural means through which equilibrium could be achieved. Let us again remember the very same thing — the natural benevolent properties of the human spirit. If a dog senses something invisible, how much more could the watchful human spirit know. And how naturally this knowledge could come! At first it will be an unconscious intuition, then it will pass into a realized sensitivity, and later, out of it will develop definite straight-knowledge. Thus all mechanical "invisibles" will be envisioned, and the entire daily life will change for the better, the higher side.
When you read the works of the hermits of Mt. Sinai and of many other hermits and dwellers in caves, you marvel at the lofty, fiery knowledge contained in them. In their entrusted teachings they disseminate broadly and generously the fundamentals of life. Centuries pass, the methods of expression change, but truth remains unalterable. All that is taught about so-called "wise actions," and about the "heart's prayer," which is noted in the ancient book Dobrotolubiye1, is acknowledged by its followers, but they confess they do not fully realize where the place of the heart is. Because of this misconception all kinds of disturbances take place. But the great elders, hermits, and dwellers in caves knew unerringly where the heart is, how to treat it, and how to evoke its benevolent action.
What a wonderful word — Benevolence!
Before these lofty, natural ways all sorts of mechanically produced rays appear to be poor, limited, and not achieving anything. But for those who do not wish to know greatness, this lesser thing will already be the beginning of the path. If someone writes about this to one country, he probably will feel the need to write to other countries also. In different languages, in other words, in different formulations of thought, people are impelled nevertheless toward consonance in the epoch. It means that all who hear about this consonance are obligated to create a truly benevolent resonance out of it. It is instructive to see that a very important achievement takes place, not in one particular nation, not in one particular country, but sometimes in the most unexpected one.
Thought is propelled in certain universal outlines. Where, because of ignorance or misery, people shy away from the high, spiritual paths, they encounter the least, the mechanical paths. But even these paths lead nevertheless to the same achievements. And yet spiritual gates are so needed. There is so much to remind one about this inescapable way. Take the very strange ailments of recent times. All the sort of burns of the organism, all the poisonings through gasoline and other substances and through thoughtlessly provoked energies — all this is already knocking at our doors.
We read: "One hundred years ago, in June of 1835, Baron de Morogue, a member of the Superior Council of Agriculture delivered an address at the French Academy of Sciences on the unemployment and social ills which threaten France and the whole world because of the introduction into industry of more and more new machines." The Paris newspapers dug out of the archives of the Academy this prophetic paper and published excerpts from it which are truly quite interesting.
"Every machine," wrote de Morogue in his report, "replaces human labor, and therefore every new improvement makes superfluous the work of a certain number of people in industry. Taking into consideration that workmen are accustomed to earn their livelihood freely and that most of them have no savings, it is quite simple to picture the irritation which the mechanization of industry will gradually arouse in the working masses."
Dr. de Morogue foresees that "in spite of the technical improvements in production, the material conditions of the workmen will worsen. Hence, moral, social, and political dangers will arise."
De Morogue's report made such a strong impression on the Academy that in 1835 they dispatched to the King a special memorandum on the necessity of regulating the mechanization of production. This paper did not prompt any action.
And so, in different ways people again arrive at considering the regulation of mechanical achievements. This will not be a cry of protest against machines or ignorant grumbling against improvement, but a summons to sound co-measurement. After all, so many former "invisibles" have become visible, and at the same time things seen and accepted long ago have become invisible.
Crude treatment of invisible energies may cause numerous calamities. How much real knowledge is needed, in order that the millions of unemployed may find a useful and joyous occupation ordained by life.
If "Fortunatus hat" can hide something, then the human spirit can reveal Truth in all its glory.
Peking
March 11, 1935
1 Love of good.
NEW LIMITS
The question has been raised. When does life cease from the legal point of view? From London someone writes: "When is a man dead? When the heart action and breathing have ceased, it must be considered that life has abandoned the human body."
The strange episode of the fifty-year-old gardener from Arley (England), John Pickering, who is at present recovering from an operation during which heart action and breathing stopped for five minutes, brings about an entire revolution in the medical world.
The case of John Pickering has upset the criteria in the medical reference books. All those present at his operation attested to the statement of the physicians verifying his death.
Any physician, in fact, would certify death upon complete absence of pulse, breathing, and heart reflexes, as was done in Pickering's case.
In Principles and Practice of Medical Jurisprudence, Taylorsays:
"If no sound of the heart is perceived during an interval of five minutes, a period which is many times as great as that which observation warrants, death may be regarded as certain…"
There is every reason to assume that if the heart absolutely stops beating for a period longer than two minutes, death is certain. The same observations also apply to respiration.
The contradictions which arose in the Pickering case indicate that the medical manuals must be revised. They were written before the discovery of adrenaline, that life giving stimulant which restores people to life from that state which in the opinion of medical authorities has been called death.
The consequences are quite far-reaching, and it is even difficult to foresee them. In the first place, relatives will require further measures of their physicians in cases of apparent death.
Questions also arise in the social and legal fields. For example, what about the last will and testament, in such a case as that of Pickering? Will life insurance premiums continue to be demanded? Could marriage be terminated by such a death?
Indeed, besides these questions which arise, there can be enumerated many others no less significant. In general, the criteria for the moment of so-called death become extremely conditional and in reality they are subject to revision.
Thus, for example a case has been cited, when, under hypnosis, a death that was pronounced inevitable was considerably deferred. Likewise it is explicitly related that a quasi-dead man uttered some words under the influence of suggestion. Most likely some will say that this is impossible. And yet precisely the author of a widely used medical reference book assumed that the above cited case from London would have to be recognized as terminative death.
Let us not return to all the erroneous or mediocre conclusions which in their time have led humanity into error. It could be recalled how at one time people scoffed at experiments with steam, with electricity, and with many inventions which have now become matters of common knowledge even in primary schools. It can only be regretted that now, the same as in days past, negation obviously predominates and much is made difficult by this destructive growling.
Many times people have been advised to keep diaries or written records in which to list known authentic facts. Just as meticulously as meteorological observations must be persistently carried out everywhere, many other facts also must be noted down in all their unusualness.
One occasionally reads about the birth of quadruplets and even sextuplets. The fact in itself is an unusual one. But when all such facts are gathered together, observations based on them can be very instructive.
Generally speaking, one must steadily go on learning to keenly examine reality without any negations. When timid people exclaim, "This is impossible!" such negative outcries should be referred to more than cautiously. All these new limits which are seeking recognition in the everyday life of contemporary humanity must be realized, and primarily for the sake of good.
Even when we speak about new limits, can we affirm that they are new and that they are limits? Who has the presumption to insist that this very thing was not known some time ago? Perhaps that language has been forgotten in which these same facts were enunciated, but no one can assert that in essence they were unknown.
It is cause for rejoicing to note how recognition of the past, and together with it a prognosis of possibilities, become broader and deeper. The authentic written record of the ordinary, inquisitive man can be of immeasurable benefit by lessening superstition and ignorance, and by fortifying true, searching investigators.
Peking
March 14, 1935
FRAGRANCE
Gardens have ceased being fragrant." Thus said Mrs. Eiskalf in her lecture to the American Women's Club. She continued, "In ancient times the wealthy men and administrative officials of China cultivated gardens in order to create around their homes the illusion of the natural hills and fields of their provinces."
Taking pleasure in this recreation and change of atmosphere within the boundaries of the city, they furnished enjoyment to their wives also. Especially for Chinese women, obliged to lead a secluded life, these gardens added beauty to their existence.
In constructing the gardens, the Chinese strove to come as near as possible to imitating that scenery which was particularly pleasing to them.
These gardens did not occupy a large space. The Chinese valued the land too much as an area suitable for agriculture. Yet on a comparatively small plot of ground the art of the Chinese gardeners enabled them to create true works of art.
For example, Mrs. Eiskaff mentions the garden of a certain Kan-En, grown by him within the limits of Shanghai in the year 1577, "In this garden were brooklets and ponds, hillocks, a bamboo grove, subtropical flora, pavilions, and valleys."
Speaking about Chinese women, she expressed regret that at present they have become as changed from what they were as the old gardens. Strange as it may seem, though the Chinese women are incomparably more emancipated now than they formerly were, nevertheless they have lost much of that influence which they had in the life of the country. Formerly, though almost without exception leading a secluded life, they still knew how to exert a desired influence on their husbands.
Mrs. Eiskaff's lecture takes on still greater interest in that she is a well known translator of the ancient Chinese poets, occupying the post of honorary librarian of the "Royal Asiatic Society," as is noted in a newspaper.
Once when I was asked, "What is the difference between East and West?" I said, "The best roses of East and West are equally fragrant." We have had occasion to read very condemnatory books about different countries. Each such condemnation has immediately provoked a rebuff from the censured country. A new book, sometimes very hastily written, appeared, full of the most extreme judgments.
One book-collector displayed in his library a special shelf of varicolored books, saying, "Here is a collection of condemnations." Thus the books were set apart in an order according to negations or condemnations.
The collector-philosopher noted quite appraisingly in this sequence how widespread is the poison of condemnatory judgment. Chronologically examining these peculiar accumulations, one can see that these authors hastened to immerse themselves in only negative values. Let us even admit that they did not wish to tell lies intentionally, but only to compile an odd lexicon of negatives. Occasionally such censorious collections remind one of a certain jocose critic who counted how many times the negative no was used in a certain book, and pathetically concluded, "Well, can this be a good book, in which the word no has been used seven hundred times?"
Indeed, in his condemnatory mood, the critic did not try to count up how many times the word yes was said in this book. In any case, when you see an entire section of a library composed of negations, it becomes frightening. Indeed, negations alone will not be comforting; it seems that without offering a panacea we have no right to criticize.
In the complexity of life there can be found new monstrosities, and yet let us not be in the position of pronouncing any general condemnation. Take the case of The Good Earth, the author has tried to set in opposition two, as it were, mutually excluding currents. This is not passing a judgment, it is comparison. In general, we ought not to say simply that something is bad without saying what is good or how it can be made good.
In each garden there occur periods when the blossoms have not yet opened and when leaves and buds are not even visible, yet the gardener will tell you that within three months you would not even recognize the garden. Everything will blossom, open up, take on new forms. The experienced gardener provides a multitude of examples which are applicable in all life. A winter's tale about summer gardens will always be expressed in particular words. Especially in winter does one dream about summer.
And speaking also about woman's task, about the destination of women, often more and more is required of woman in view of the fact that in an inner sense she bears a special significance. Right now, equal rights for women are spoken about everywhere. Already this formula sounds somewhat old-fashioned. Already it becomes impossible to speak in generalities about it. And how otherwise? Where can equal rights be inadmissible? Sometimes it is customary to say that grandmothers knew something better than their granddaughters. And this comparison will be absolutely conventional. The best roses are equally beautiful. Here, outside the window, the trees are budding, the cherry trees are already covered with their floral finery, and there can be no garden without fragrance.
Let there be a garden, let the deserts bloom, let the life-giving underground streams again rush forth.
The gardens will be fragrant.
Peking
March 19, 1935
WAVES OF LIFE
It is related as follows: "In the life of every man there are so-called lucky days marked by an unusually good mood and success in all undertakings. But, along with these, there also occur "dark days" when disappointments pour down as if from a horn of plenty, ill luck follows every step, and all seems to be painted black."
"On this seemingly quite casual factor, Riese1, a German scientist, built a complete scientific theory. Everything in the world, from great to small, says he, is subject to the law of undulatory fluctuations. Likewise, in the life of every man there exist certain rhythms of rise and fall in all his physical and psychic qualities.
"Through experimentation Riese has established that human life is determined by three kinds of rhythms: masculine, which has a period of twenty-three days and which regulates the physical processes in the organism; feminine, with a period of twenty-eight days, which deals with manifestations of the soul; and, finally, the rhythm of the sympathetic nervous system, which governs the mental processes. These rhythms form special curves — either rising, and then all our faculties and qualities manifest themselves most vividly, or falling, when body, soul, and brain work haltingly and unsatisfactorily.
"These fluctuations do not depend upon any external factors, even illnesses do not affect them, and they always, for everybody, preserve their lawful order. Riese even attempts to calculate a life curve for every person and foretell in advance those days when he will be what is popularly called, lucky, and those days when it is better not to undertake anything.
"Riese, with the assistance of a well-known sportsman, Trossbach, tested his theory upon people who are active in sport, and with its help he formulated why certain sportsmen, not depending on any training, either suddenly reveal great attainments and beat all records, or just as suddenly fail and lose to their far more weak rivals. Riese calculated the life curve of the famous German runner, Peltzer, and proved that during the sports competition in Germany, which preceded the Olympic international games, this curve indicated a definite rise. As is known, Peltzer at that time established a record. Yet, at the time of the Olympics in Los Angeles, Peltzer's curve went down, and therefore he ran much worse than usual.
"Scientific circles as yet refrain from forming opinions about Riese's theory, but sports circles in Germany are greatly interested in it and intend to start mass experiments for its verification."
Of course, Dr. Riese's reports are of interest-not only in relation to sport. These waves could be studied equally from the standpoint of the influence of thought. In this, not only is the thought of the subject himself of significance, but also the thoughts of surrounding people.
There probably could have been found whole groups of volunteers ready to continue the initial observations of the researcher, and also observations from the standpoint of reactions to thought. With certain attentiveness and, of course, absolute honesty it would be possible to record remarkable mutual reactions. One can see curious interactions affecting the rise and also the fall. At someone's entrance, the moods of those present droop or perk up. In this maybe thought is acting, and maybe there is another influence.
"Father, it is impossible to live. It is becoming much worse." The priest-confessor said, "I will help you. Go and buy another goat. Then come and see me in three days."
At the appointed time the unhappy man came, completely out of his head and crying, "It is impossible to live this way."
The priest said, "Now, sell those goats."
In a few days the man came and told him that the goats were sold.
The priest asked, "Well, is it better now?"
And the man replied, "Now, we can live."2
And so, because of the counter tactics a psychic relief was brought about.
Now is the time of wide observation of human thought. A multitude of factors, disturbing and complex, invades contemporary existence. If physicians now ponder about mechanical causes, one will likewise ponder about psychic causes.
Peking
March 16, 1935
1Prof. Adam Riese (1492-1559) wrote one of the first German books on practical arithmetic.
2A Russian story.
SOURCES
Who named mountains and rivers? Who gave the first names to cities and sites? Only at times dim legends reach us about reasons for establishing foundations and giving names. Furthermore, the names often relate to some already obscure, unused language. At times the names unexpectedly correspond to a language from some other country. It means that settlers or prisoners impressed their names on the way.
The question of geographical names often raises unsolvable enigmas. True, if people usually do not know how the name of grandfather's homestead came to be, then how impossible it is to grasp thousand-year-old reasons. The change in languages presents equal tasks.
If we but take the dictionaries published even in our time, the most unusual changes can be seen over scores of years. New words were formed and invaded the language. Former words were dismembered. Even the explanation of certain concepts fluctuates in the course of one generation. When people speak about preserving something old, one should clearly understand precisely what kind of old is meant.
Similar instructive observations are obtained from songs and folk melodies. If innovators themselves in creative forms often involuntarily turn to the lessons of antiquity, then similar expressions of sentiments are quite natural. If we look at the history of ornament preserved in samples of pottery which have reached us from ancient times, of course, we see in the embellishment a similar natural expression of human feelings.
Researchers have often wondered why during the Stone Age in different, separated continents there existed the same technical skill and the same methods of ornamentation. Indeed, there could not be even a conjecture about the communications between these ancient aborigines. We simply witness a similar expression of human feelings. In comparing these analogies one may obtain instructive psychological deductions about the similarity of human expressions. And that means that the ways of calling forth these expressions had to be alike.
This was sent from England about a great discovery in the musical world: "Melodies that resounded thousands of years ago amidst the hills of Wales are now reproduced on harps and other modern instruments. Perhaps these are the very same melodies that rang out around the fires of ancient Britons before the appearance of Caesar's legions.
"This primitive music was preserved in an ancient manuscript, and Arnold Dolmetsch, who already for half a century has been working on the revival of ancient music on ancient instruments, now reproduces these melodies.
"He speaks about a recent find of a manuscript which contains more than ninety pages of these melodies as the greatest musical discovery ever made. It is especially interesting to note that the present national songs of Wales, and those of other English provinces as well, differ little from ancient melodies.
"The precious document discovered confirms that Wales hundreds of years ago already had its incomparable music. If not for the discovery of this ancient manuscript, then, indeed, the ancient melodies could not have been confirmed."
Truly, these ancient documents are exceedingly valuable. They could have been preserved only by pure accident. We have had the opportunity to see musical and also other historical documents completely eaten by worms, with dates and other concrete information forever lost. Besides, certain nationalities denoted an instrument and the voice in a curious manner, for instance, in wavy lines. One can establish their exact meaning by listening to the still existing folklore.
However, in many places folklore is preserved no more, unless it has fallen into the static divisions of museums; then a musician or a writer may by accident stumble on it when wishing to bring to life these parchments and scrolls. We all know how in our time the most valuable musical rough drafts and historic letters were destroyed.
The same neglect shown toward artists in the family was indeed evident at all times. When we, at one time, wanted to see the family in which a grandfather was a remarkable painter, a wise friend of ours said, "Do not waste time searching in the families. Probably nothing remains there by now." Naturally such a judgment is not always correct, but the bitter truth about the careless attitude toward a close relative regrettably is known in many countries. Therefore it is so difficult to search on the spot, and each and every unexpected happy find is especially prized.
Just as people uniformly express their feelings in ornamentation, just as shouts of joy or ten-or are everlasting expressions, likewise the melodies of mankind bear testimony to eternal truths.
Since the beginning of this century, in different countries fine societies have appeared dedicated to research of ancient music and ancient literature. All of us have had occasion to hear splendid orchestras rendering age-old melodies upon ancient instruments. This was not a purely archaeological occupation, it was a joyous contact with the soul of peoples.
Just as is our modern ornamentation the involuntary repetition of the most ancient combinations may be indicated, so also in ancient melodies and writings there is often no sound of the "primitive", but a subtle and convincing expression of sentiments. These testimonies compel us to look with still greater solicitude into the past and observe purely psychic tasks and expressions.
Only a few ignorant people will say, "What do we care about our putrefied forefathers?" Yet a cultured man knows that in being immersed in research of the expression of emotions, he acquires that convincingness which is close to all ages and peoples. A man who studies about reservoirs, should first of all learn about sources. Likewise, he who wishes to contact the soul of a people should search for sources. He should seek for them not with haughtiness and prejudice, but with a complete openness and joy of the heart.
Peking
March 18, 1935