In Search of the Miraculous

him. It is not necessary to understand what I say literally. This thinking process can be unknown to the man himself. But the results of this process must be in him and only

they can help him to recognize the fourth way. Otherwise he can stand very near to it

and not see it

"But it is certainly wrong to say that unless a man enters one of these ways he has

no more chances. 'Ways' are simply help; help given to people according to their type.

At the same time the 'ways' the accelerated ways, the ways of personal, individual

evolution as distinct from general evolution, can precede it, can lead up to it, but in

any case they are distinct from it.

"Whether general evolution is proceeding or not is again another question. It is

enough for us to realize that it is possible, and therefore evolu-

' on for people outside the 'ways' is possible. Speaking more correctly there are two

'ways.' One we will call the 'subjective way.' It includes all four ways of which we have spoken. The other we will call the 'objective way.' This is the way of people in life.

You must not take the names 'subjective' and 'objective' too literally. They express only one aspect. I take them only because there are no other words."

"Would it be possible to say 'individual' and 'general' ways?" asked someone.

"No," said G. "It would be more incorrect than 'subjective' and 'objective' because the subjective way is not individual in the general meaning of this word, because this

way is a 'school way.' From this point of view the 'objective way' is much more

individual because it admits of many more individual peculiarities. No, it is better to

leave these names— 'subjective' and 'objective.' They are not altogether suitable but

we will take them conditionally.

"People of the objective way simply live in life. They are those whom we call good

people. Particular systems and methods are not necessary for them; making use of

ordinary religious or intellectual teachings and ordinary morality, they live at the

same time according to conscience. They do not of necessity do much good, but they

do no evil. Sometimes they happen to be quite uneducated, simple people but they

understand life very well, they have a right valuation of things and a right outlook.

And they are of course perfecting themselves and evolving. Only their way can be

very long with many unnecessary repetitions."

I had for a long time wanted to get G. to talk about repetition but he always avoided

it. So it was on this occasion. Without answering my question about repetition he

continued:

"It often seems to people of the 'way,' that is, of the subjective way, especially those who are just beginning, that other people, that is, people of the objective way, are not

moving. But this is a great mistake. A simple obyvatel may sometimes do such work within him that he will overtake another, a monk or even a yogi.

"Obyvatel is a strange word in the Russian language. It is used in the sense of

'inhabitant,' without any particular shade. At the same time it is used to express

contempt or derision— 'obyvatel'— as though there could be nothing worse. But those who speak in this way do not understand that the obyvatel is the healthy kernel of life.

And from the point of view of the possibility of evolution, a good obyvatel has many more chances than a 'lunatic' or a 'tramp.' Afterwards I will perhaps explain what I

mean by these two words. In the meantime we will talk about the obyvatel. I do not at all wish to say that all obyvatels are people of the objective way. Nothing of the kind.

Among them are thieves, rascals, and fools; but there are others. I merely wish to say

that being a good obyvatel by itself does

not hinder the 'way' And finally there are different types of obyvatel. Imagine, for example, the type of obyvatel who lives all his life just as the other people round him, conspicuous in nothing, perhaps a good master, who makes money, and is perhaps

even close-fisted. At the same time he dreams all his life of monasteries, for instance,

and dreams that some time or other he will leave everything and go into a monastery.

And such things happen in the East and in Russia. A man lives and works, then, when

his children or his grandchildren are grown up, he gives everything to them and goes

into a monastery. This is the obyvatel of which I speak. Perhaps he does not go into a monastery, perhaps he does not need this. His own life as an obyvatel can be his way.

"People who are definitely thinking about ways, particularly people of intellectual

ways, very often look down on the obyvatel and in general despise the virtues of the obyvatel. But they only show by this their own personal unsuitability for any way whatever. Because no way can begin from a level lower than the obyvatel. This is very often lost sight of on people who are unable to organize their own personal lives, who