Simultaneously with this I came to the conclusion that whatever the name of the schooclass="underline" occult, esoteric, or yogi, they should exist on the ordinary earthly plane like any other kind of schooclass="underline" a school of painting, a school of dancing, a school of medicine. I realized that thought of schools "on another plane" was simply a sign of weakness, of dreams taking the place of real search. And I understood then that these dreams were one of the principal obstacles on our possible way to the miraculous.
On the way to India I made plans for further travels. This time I
wanted to begin with the Mohammedan East: chiefly Russian Central Asia and Persia. But nothing of this was destined to materialize.
From London, through Norway, Sweden, and Finland, I arrived in Petersburg, already renamed "Petrograd" and full of speculation and patriotism. Soon afterwards I went to Moscow and began editorial work for the newspaper to which I had written from India. I stayed there about six weeks, but during that time a little episode occurred which was connected with many things that happened later.
One day in the office of the newspaper I found, while preparing for the next issue, a notice (in, I think, The Voice of Moscow) referring to the scenario of a ballet, "The Struggle of the Magicians," which belonged, as it said, to a certain "Hindu." The action of the ballet was to take place in India and give a complete picture of Oriental magic including fakir miracles, sacred dances, and so on. I did not like the excessively jaunty tone of the paragraph, but as Hindu writers of ballet scenarios were, to a certain extent, rare in Moscow, I cut it out and put it into my paper, with the slight addition that there would be everything in the ballet that cannot be found in real India but which travelers go there to see.
Soon after this, for various reasons, I left the paper and went to Petersburg.
There, in February and March, 1915, I gave public lectures on my travels in India. The titles of these lectures were "In Search of the Miraculous" and "The Problems of Death." In these lectures, which were to serve as an introduction to a book on my travels it was my intention to write, I said that in India the "miraculous" was not sought where it ought to be sought, that all ordinary ways were useless, and that India guarded her secrets better than many people supposed; but that the "miraculous" did exist there and was indicated by many things which people passed by without realizing their hidden sense and meaning or without knowing how to approach them. I again had "schools" in mind.
In spite of the war my lectures evoked very considerable interest. There were more than a thousand people at each in the Alexandrovsky Hall of the Petersburg Town Duma. I received many letters; people came to see me; and I felt that on the basis of a "search for the miraculous" it would be possible to unite together a very large number of people who were no longer able to swallow the customary forms of lying and living in lying.
After Easter I went to give these lectures in Moscow. Among people whom I met during these lectures there were two, one a musician and the other a sculptor, who very soon began to speak to me about a group in Moscow which was engaged in various "occult" investigations and experiments and directed by a certain G., a Caucasian Greek, the very "Hindu," so I understood, to whom belonged the ballet scenario mentioned in the newspaper I had come across three or four months before this. I must confess that what these two people told me about this group and what took place in it; all sorts of self-suggested wonders, interested me very little. I had heard tales exactly like this many times before and I had formed a definite opinion concerning them.
Ladies who suddenly see "eyes" in their rooms which float in the air and fascinate them and which they follow from street to street and at the end arrive at the house of a certain Oriental to whom the eyes belong. Or people who, in the presence of the same Oriental, suddenly feel he is looking right through them, seeing all their feelings, thoughts, and desires; and they have a strange sensation in their legs and cannot move, and then fall into his power to such an extent that he can make them do everything he desires, even from a distance. All this and many other stories of the same sort had always seemed to me to be simply bad fiction. People invent miracles for themselves and invent exactly what is expected from them. It is a mixture of superstition, self-suggestion, and defective thinking, and, according to my observation, these stories never appear without a certain collaboration on the part of the men to whom they refer.
So that, in the light of previous experience, it was only after the persistent efforts of one of my new acquaintances, M., that I agreed to meet G. and have a talk with him.
My first meeting with him entirely changed my opinion of him and of what I might expect from him.
I remember this meeting very well. We arrived at a small cafe in a noisy though not central street. I saw a man of an oriental type, no longer young, with a black mustache and piercing eyes, who astonished me first of all because he seemed to be disguised and completely out of keeping with the place and its atmosphere. I was still full of impressions of the East. And this man with the face of an Indian raja or an Arab sheik whom I at once seemed to see in a white burnoose or a gilded turban, seated here in this little cafe, where small dealers and commission agents met together, in a black overcoat with a velvet collar and a black bowler hat, produced the strange, unexpected, and almost alarming impression of a man poorly disguised, the sight of whom embarrasses you because you see he is not what he pretends to be and yet you have to speak and behave as though you did not see it He spoke Russian incorrectly with a strong Caucasian accent; and this accent, with which we are accustomed to associate anything apart from philosophical ideas, strengthened still further the strangeness and the unexpectedness of this impression.
I do not remember how our talk began; I think we spoke of India, of esotericism, and of yogi schools. I gathered that G. had traveled widely and had been in places of which I had only heard and which I very much wished to visit. Not only did my questions not embarrass him but it seemed to me that he put much more into each answer than I had asked for. I liked his manner of speaking, which was careful and precise. M. soon left us. G. told me of his work in Moscow. I did not fully understand him. It transpired from what he said that in his work, which was chiefly psychological in character, chemistry played a big part. Listening to him for the first time I, of course, took his words literally.
"What you say," I said, "reminds me of something I heard about a school in southern India. A Brahmin, an exceptional man in many respects, told a young Englishman in Travancore of a school which studied the chemistry of the human body, and by means of introducing or removing various substances, could change a man's moral and psychological nature. This is very much like what you are saying."
"It may be so," said G., "but, at the same time, it may be quite different. There are schools which appear to make use of similar methods but understand them quite differently. A similarity of methods or even of ideas proves nothing."
"There is another question that interests me very much," I said. "There are substances which yogis take to induce certain states. Might these not be, in certain cases, narcotics? I have myself carried out a number of experiments in this direction and everything I have read about magic proves to me quite clearly that all schools at all times and in all countries have made a very wide use of narcotics for the creation of those states which make 'magic' possible."
"Yes," said G. "In many cases these substances are those which you call 'narcotics' But they can be used in entirely different ways. There are schools which make use of narcotics in the right way. People in these schools take them for self-study; in order to take a look ahead, to know their possibilities better, to see beforehand, 'in advance,' what can be attained later on as the result of prolonged work. When a man sees this and is convinced that what he has learned theoretically really exists, he then works consciously, he knows where he is going. Sometimes this is the easiest way of being convinced of the real existence of those possibilities which man often suspects in himself. There is a special chemistry relating to this. There are particular substances for each function. Each function can either be strengthened or weakened, awakened or put to sleep. But to do this a great knowledge of the human machine and of this special chemistry is necessary. In all those schools which make use of this method experiments are carried out only when they are really necessary and only under the direction of experienced and competent men who can foresee all results and adopt measures against possible undesirable consequences. The substances used in these schools are not merely 'narcotics' as you call them, although many of them are prepared from such drugs as opium, hashish, and so on. Besides schools in which such experiments are carried out, there are other schools which use these or similar substances, not for experiment or study but to attain definite desired results, if only for a short time. Through a skillful use of such substances a man can be made very clever or very strong, for a certain time. Afterwards, of course, he dies or goes mad, but this is not taken into consideration. Such schools also exist. So you see that we must speak very cautiously about schools. They may do practically the same things but the results will be totally different."