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all schools; every religion has its own special way, but the aim
is always the same.
There are many ways toward achieving this aim. I have stud-
ied about two hundred religions, but if they are to be classi-
fied, I would say that there exist only four ways.
Imagine a man as a flat with four rooms. The first room is
our physical body and corresponds to the cart in another illus-
tration I have given. The second room is the emotional center,
or the horse; the third room, the intellectual center, or the
driver; and the fourth room, the master.
Every religion understands that the master is not there and
seeks him. But a master can be there only when the whole flat
is furnished. Before receiving visitors, all the rooms
should be furnished.
Everyone does this in his own way. If a man is not rich, he
furnishes every room separately, little by little. In order to fur-
nish the fourth room, one must first furnish the other three.
The four ways differ according to the order in which the three
rooms are furnished.
The first way begins with the furnishing of the first room,
and so on.
The fourth way
The fourth way is the way of "Haida-yoga." It resembles the
way of the yogi, but at the same time it has something differ-
ent.
Like the yogi, the "Haida-yogi" studies everything that can
he studied. But he has the means of knowing more than an or-
dinary yogi can know. In the East there exists a custom: if I
know something, I tell it only to my eldest son. In this manner
certain secrets are passed on, and outsiders cannot learn them.
Of a hundred yogis perhaps only one knows these secrets.
The point is that there is a certain prepared knowledge which
speeds up work on the way.
What is the difference? I shall explain with an example. Let
us suppose that in order to obtain a certain substance a yogi
must do a breathing exercise. He knows that he must lie down
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and breathe for a certain time. A "Haida-yogi" also knows all
that a yogi knows, and does the same as he. But a "Haida-
yogi" has a certain apparatus with the help of which he can
collect from the air the elements required for his body. A "Hai-
da-yogi" saves time because he knows these secrets.
A yogi spends five hours, a "Haida-yogi" one hour. The lat-
ter uses knowledge which the yogi has not got. A yogi does in
a year what a "Haida-yogi" does in a month. And so it is in
everything.
All these ways aim at one thing to transform si inwardly
into a new body.
Just as a man can build his astral body by an orderly process
conforming to law, so he can construct within himself a third
body and can then begin to build a fourth body. One body
comes into being inside another. They can be separated, and
sit on different chairs.
All the ways, all schools have one and the same aim, they al-
ways strive for one thing. But a man who has joined one of the
ways may not realize this. A monk has faith and thinks that
one can only succeed in his way. His teacher alone knows the
aim, but he purposely does not tell him, for if his pupil knew
he would not work so hard.
Each way has its own theories, its own proofs.
Matter is the same everywhere, but it constantly changes
place and enters into different combinations. From the density
of a stone to the finest matter, each do has its own emanation,
its own atmosphere; for each thing either eats or is eaten. One
thing eats another; I eat you, you eat him, and so on.
Everything within man either evolves or involves. An entity
is something which remains for a certain duration without in-
volving. Each substance, whether organic or inorganic, can be
an entity. Later we shall see that everything is organic. Every
entity emanates, sends forth certain matter. This refers equally
to the earth, to man, and to the microbe. The earth on which
we live has its own emanations, its own atmosphere. Planets
are also entities, they also emanate, as do the suns. By means
of positive and negative matter new formations resulted from
the emanations of the suns. The result of one of these combi-
nations is our earth.
The emanations of every entity have their limits, and there-
fore each place has a different density of matter. After the act
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of creation, existence continues, as do emanations. Here on this
planet there are emanations of the earth, the planets, and the
sun. But the emanations of the earth spread only so far, and
beyond that limit there are only emanations coming from the
sun and the planets, but not from the earth.
In the region of emanations coming from the earth and the
moon, matter is denser; above this region, it is finer. Emana-
tions penetrate everything, according to their possibilities. In
this way they reach man.
There are other suns besides ours. Just as I grouped all the
planets together, so now I group all the suns and their emana-
tions together. Further than that we can no longer see, but we
may logically speak of a world of a higher order. For us it is
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