Imaginative cognition is attained by developing the lotus flowers within the astral body. Through those exercises undertaken for the attainment of inspiration and intuition, particular movements, formations and currents which were previously absent, now appear in the human etheric or vital body. These are the very organs which enable man to“read the secret script,”and bring that which lies beyond it within his reach. For to the clairvoyant, the changes which occur in the etheric body of a person attaining to inspiration and intuition appear in the following manner. Near the physical heart a new center is forming in the etheric body, which[pg 350]develops into an etheric organ. From this organ, movements and currents flow toward different parts of the human body, in the most varied manner. The most important of these currents approach the lotus flowers, pass through them and their separate petals, and thence direct their course outward, pouring themselves into outer space in the form of rays. The more developed a person is, the greater will be the circumference around him in which these rays become discernible. This centre near the heart is not, however, formed at the very beginning, under correct training. It is first prepared. A temporary center is first formed in the head: this then moves down to the region of the larynx and is finally transferred into the region of the heart. Under an irregular course of development it would be possible for the organ in question to develop near the heart at the outset. In that case the student, instead of arriving in due course at adequate, tranquil clairvoyance by regular means, would run the risk of turning into a visionary and dreamer.Subsequent development enables the occult student to render these currents and organized parts of this etheric body independent of his physical body and to use them independently. The lotus flowers then serve him as instruments by which to move his etheric body. Yet, before this can take place, certain currents and radiations must come into action around his entire etheric body, surrounding this, as it were, with a fine network, thus encasing it as though it were a separate entity. When this has[pg 351]taken place, the movements and currents of the etheric body can without hindrance touch the outer psycho-spiritual world and unite with it so that outer psycho-spiritual occurrences and inner ones (those within the human etheric body) blend into one another. When this comes to pass, the moment has arrived when man can consciously experience the world of inspiration. This cognition takes place in a manner different from cognition of the physical sense-world. In this latter, we become aware of the world by means of our senses and form our ideas and concepts from these perceptions. But in the case of cognition through inspiration, this is not so.What is thus perceived is instantaneous; there is no thinking after the perception has taken place. That which in the case of physical sense-cognition is only afterward gained through the concept, is, in the case of inspiration, simultaneous with the perception. One would therefore become merged with the surrounding psycho-spiritual world, and be unable to differentiate oneself from it had not the fine network above alluded to been previously formed in the etheric body.When exercises for intuition are practiced, they not only affect the etheric body but extend their influence to the supersensible forces of the physical body. But it must not, of course, be imagined that effects are brought about in the physical body which are discernible to ordinary sense-observation, for these effects the clairvoyant alone is able to judge, and they have nothing to do with external powers[pg 352]of perception. They come as the result of a ripened consciousness, when this latter is able to have intuitional experiences, even though it has divested itself of all previous inner and outer experiences. The experiences of intuition are, however, subtle, delicate and intimate, in comparison with which the physical body, at its present stage of development, is coarse. For this reason, it offers a positive hindrance to the success of any exercises for attaining intuition. Nevertheless, should these be pursued with energy and perseverance, and with the requisite inner calm, they will ultimately overcome those powerful hindrances of the physical body. The occult student will become aware of this when he notices how, by degrees, particular actions of his physical body which hitherto had taken place without his own volition, now come under his control. He will also become aware that for a brief time he will feel the need, for instance, of so regulating his breathing (or some similar act) as to bring it into a kind of harmonious accord with whatever is being enacted within his soul, be it exercises or other forms of inner concentration.The ideal development would be that no exercises should be done by means of the physical body but that everything which has to take place within it should result only as a consequence of exercises for intuition. As, however, the physical body offers such powerful impediments, the training may permit of some alleviations. These consist in exercises which affect the physical body; yet everything in[pg 353]this domain that has not been directly imparted by the teacher, or those having knowledge and experience of these things, is fraught with danger. Such exercises, for instance, include a certain regulated process of breathing to be carried out for a very short space of time. These regulations of the breathing correspond in quite a definite way to particular laws of the psycho-spiritual world. Breathing is a physical process, and when this act is so carried out as to be the expression of a psycho-spiritual law, physical existence receives the direct stamp, as it were, of spirituality, and the physical matter is transformed.For this reason occult science is able to call the change due to such direct spiritual influence, a transmutation of the physical body, and this process represents what is called“working with the philosopher's stone”by him who has a knowledge of these matters. He who knows these things, frees himself indeed from those concepts which have been limited by superstition, humbug and charlatanry. The significance of the phenomena does not become less to him who knows, just because, as a spiritual investigator, all superstition is foreign to him. When he has acquired a concept of a significant fact, he may be allowed to call it by itscorrect namealthough that name has been fixed upon it as a result of misunderstanding, error and nonsense.Every true intuition is in fact a“working with the philosopher's stone,”because each genuine intuition calls directly upon those powers which act[pg 354]from out the supersensible world, into the world of the senses.As the occult student climbs the path leading to cognition of the higher worlds, he becomes aware at a particular point that the cohesion of the powers of his own personality is assuming a different form from that which it possesses in the world of the physical senses. In the latter the ego brings about a uniform co-operation of the powers of the soul—primarily of thought, feeling and will. These three soul powers are actually, under normal conditions of human life, in perpetual relation one with another. For instance, we see a particular object in the external world, and it is pleasing or is displeasing to the soul; that is to say, the perception of the thing will be followed by a sense of either pleasure or displeasure. Possibly we may desire the object, or may have the impulse to alter it in some way or other; that is to say, desire and will associate themselves with perception and feeling. Now this association is due to the fact that the ego co-ordinates presentment (thinking), feeling, and willing, and in this way introduces order among the forces of the personality. This healthy arrangement would be interrupted should the ego prove itself powerless in this respect: if, for instance, the will went a different way from the feeling or thinking. No man would be in a healthy condition of mind who, while thinking this or that to be right, nevertheless wished to do something which he did not consider right.[pg 355]The same would hold good if a person desired, not the thing that pleased him, but that which displeased him. Now the person progressing toward higher cognition becomes aware that feeling, thinking, and willing do actually assume a certain independence; that, for example, a particular thought no longer urges him, as though of itself, to a certain condition of feeling and willing. The matter resolves itself thus: We may comprehend something correctly by means of thinking, but in order to arrive at a feeling or impulse of the will on the subject, we need a further independent impetus, coming from within ourselves. Thinking, feeling and willing no longer remain three forces, radiating from the ego as their common centre, but become, as it were, independent entities, just as though they were three separate personalities. For this reason, therefore, a person's own ego must be strengthened, for not only must it introduce order among three powers, but the leadership and guidance of three entities have devolved upon it.And this is what is known to occult science as the cleavage of the personality. Here is once more clearly revealed how important it is to add to the exercises for higher training others for giving fixity and firmness to the judgment, and to the life of feeling and will. For if certainty and firmness are not brought into the higher world, it will at once be seen how weak the ego proves to be, and how it can be no fitting ruler over the powers of thought, feeling and will. In the presence of this weakness,[pg 356]the soul would be dragged by three different personalities in as many directions, and its inner individual separateness would cease. But should the development of the occult student proceed on the right lines, this multiplication of himself, so to speak, will prove to be a real step forward, and he will nevertheless continue, as a new ego, to be the strong ruler over the independent entities which now make up his soul.In the subsequent course of development this division or cleavage is carried further; thought, now functioning independently, arouses the activities of a fourth distinct psycho-spiritual being; one that may be described as a direct influx into the individual, of currents which bear a resemblance to thoughts. The entire world then appears as thought-structure, confronting man just like the plant and animal worlds in the realm of the physical senses. In the same manner feeling and will, which have become independent, stimulate two other powers within the soul to work in it as separate entities. And yet a seventh power and entity must be added, which resembles the ego itself. Thus man, on reaching a particular stage of development, finds himself to be composed of seven entities, all of which he has to guide and control.The whole of this experience becomes associated with a further one. Before entering the supersensible world, thinking, feeling, and willing were known to man merely as inner soul-experiences. But as soon as he enters the supersensible world he becomes[pg 357]aware of things which do not express physical sense realities, but psycho-spiritual realities. Behind the characteristics of the new world of which he has become aware, he now perceives spiritual beings. These now present themselves to him as an external world, just as stones, plants and animals in the physical sense world, have impressed his senses. Now the occult student is able to observe an important difference between the spiritual world unfolding itself before him and the world he has hitherto been accustomed to recognize by means of his physical senses. A plant of the sense-world remains what it is, whatever man's soul may think or feel about it. This is not the case, however, with the images of the psycho-spiritual world, for these change according to man's own thoughts and feelings. Man stamps upon them an impression which is the result of his own being.Let us imagine a particular picture presenting itself to man in the imaginative world. As long as he maintains indifference toward it, it will continue to show a particular form. As soon, however, as he is moved by feelings of like or dislike with regard to it, its form will change. Pictures, therefore, at first present not only something independent and external to man, but they reflect also what man himself is. These pictures are permeated through and through with man's own being. This falls like a veil over the other beings. In this case man, even if confronted by a real being, does not see this, but sees what he himself has created. Thus he may[pg 358]have something true before him, and yet see what is false. Indeed, this is not only the case in respect to what man has observed concerning his own being, but everything that is in him impresses itself upon the spiritual world.If, for example, a person has secret inclinations, which owing to education and character are precluded from revealing themselves in life, those inclinations will, nevertheless, take effect in the psycho-spiritual world, which is thus colored in a peculiar way, due to that person's being, quite irrespective of how much he may or may not know of his own being. And in order to be able to advance beyond this stage of development, it becomes necessary that man should learn to distinguish between himself and the spiritual world around him. It is necessary that he should learn to eliminate all the effects produced by his own nature upon the surrounding psycho-spiritual world. This can be done only by acquiring a knowledge of what we ourselves take with us into this new world. It is therefore primarily a question of self-knowledge, in order that we may become able to perceive clearly the surrounding psycho-spiritual world. It is true that certain facts of human development entail such self-knowledge as must naturally be acquired when one enters higher worlds. In the ordinary world of the physical senses man develops his ego, his self-consciousness, and this ego then acts as a point of attraction for all that appertains to man. All personal propensities, sympathies, antipathies, passions, opinions, etc., possessed[pg 359]by a person, group themselves, as it were, around this ego, and it is this ego likewise to which human Karma is attached. Were we able to see this ego unveiled, it would also be possible to see just what blows of fate it must yet endure in this and future incarnations, as a result of its life in previous incarnations and the qualities acquired. Encumbered as it is with all this, the ego must be the first picture that presents itself to the human soul, when ascending into the psycho-spiritual world. This double of the human being, in accordance with a law of the spiritual world, is bound to be his first impression in that world. It is easy to explain this fundamental law to ourselves, if we consider the following. In the life of the physical senses man is cognizant of himself only so far as he is inwardly conscious of himself in his thinking, feeling, and willing. This cognition is an inner one; it does not present itself to him externally, as do stones, plants and animals; but even through inner experiences, man learns to know himself only partially, for he has within him something that prevents deep self-knowledge, namely, the impulse to immediately transform this quality, when through self-cognition he is forced to admit its presence and concerning which he is unwilling to deceive himself.If he did not yield to this impulse, but simply turned his attention away from himself—remaining as he is—he would naturally deprive himself of even the possibility of knowing himself in regard to that particular matter. Yet should he“explore”[pg 360]himself, facing his characteristics without self-deception, he would either be able to improve them, or in his present condition of life he would be unable to do so. In the latter case a feeling would steal over his soul which we must designate a feeling of shame. Indeed, this is the way in which man's sound nature acts; it experiences through self-knowledge various feelings of shame. Even in ordinary life this feeling has a certain definite effect. A healthy-minded person will take care that that which fills him with this feeling does not express itself outwardly or manifest itself in deeds. Thus the sense of shame is a force urging man to conceal something within himself, not allowing it to be outwardly apparent.If we consider this well, we shall find it possible to understand why occult science should ascribe more far-reaching effects to another inner experience of the soul, very closely allied to this feeling of shame. Occult science finds that within the hidden depths of the soul a kind of secret feeling of shame exists, of which man in his life of the physical senses is unaware. Yet this secret feeling acts much in the same way as the conscious feeling of shame of ordinary life to which we have alluded; it prevents man's inmost being from confronting him in a recognizable image, or double. Were this feeling not present, man would see himself as he is in very truth; not only would he experience his thoughts, ideas, feelings and decisions inwardly, but he would perceive these as he now perceives stones, animals and plants.[pg 361]This feeling, therefore, is that which veils man from himself, and at the same time hides from him the entire spiritual world. For owing to this veiling of man's inner self, he becomes unable to perceive those things by means of which he is to develop organs for penetrating into the psycho-spiritual world; he becomes unable to so transform his own being as to render it capable of obtaining spiritual organs of perception.If man aims however to form these organs of perception through correct training, that which he himself really is appears before him as the first impression. He perceives his double. This self-recognition is inseparable from perception of the rest of the psycho-spiritual world. In the everyday life of the physical world the feeling of shame here described acts in such a manner as to be perpetually closing the door which leads into the psycho-spiritual world. If man would take but a single step in order to penetrate into that world, this instantly appearing but unconscious feeling of shame, conceals that portion of the psycho-spiritual world which would reveal itself. The exercises here described do, however, unlock this world: and it so happens that the above-mentioned hidden feeling acts as a great benefactor to man, for all that we may have gained, apart from occult training, in the matter of judgment, feeling and character, is insufficient to support us when confronted by our own being in its true form; its apparition would rob us of all feeling of selfhood, self-reliance and self-consciousness.[pg 362]And that this may not happen, provision must be made for cultivating sound judgment, good feeling and character, along with the exercises given for the attainment of higher knowledge.A correct method of tuition teaches the student as much of occult science as will, in combination with the many means provided for self-knowledge and self-observation, enable him to meet his double with assured strength. It will then appear to the student that he sees, in another form, a picture of the imaginative world with which he has already become acquainted in the physical world. Anyone who has first learned in the physical world, by means of his understanding, to apprehend rightly the law of Karma, is not likely to be greatly frightened when he sees his fate traced upon the image of his double. Anyone who, by means of his own powers of judgment, has made himself acquainted with the evolution of the universe, and the development of the human race, and who is aware that at a particular epoch of this development the powers of Lucifer penetrated into the human soul, will have little difficulty in enduring the sight of the image of his own individuality when he knows that it includes those Luciferian powers and all their accumulated effects.This will suffice to show how necessary it is that no one should demand admission into the spiritual world before having learned to understand certain truths concerning it; learning them by means of his own judgment, as developed in this world of[pg 363]the physical senses. All that has been said in this book previous to the chapter concerning“Perception of the higher worlds,”should have been assimilated by the student in the course of his regular development, by means of his ordinary judgment, before he has any desire to seek entrance himself into the supersensible worlds.Where the training has been such as to pay little heed to firmness and surety of judgment, and to the life of feeling and character, it may happen that the student will approach the higher world before being possessed of the necessary inner capacities. The meeting with his double would in this case overwhelm him. But what might also happen is that the person introduced into the supersensible world then would be totally unable to recognize this world in its true form, for it would be impossible for him to differentiate between what he sees in the things, and what they really are. For this distinction becomes possible only when a person himself has beheld the image of his own being and becomes able to separate from his surroundings everything which proceeds from his inner being.In respect to life in the world of physical sense, man's double becomes at once visible through the already mentioned feeling of shame when man nears the psycho-spiritual world, and in so doing, it also conceals the whole of that world. The double stands before the entrance as a“guardian,”denying admission to all who are as yet unfit, and it is therefore designated in occult science as the[pg 364]“guardian of the threshold of the psycho-spiritual world.”However, we may call it the“lesser guardian,”for there is another, of whom we shall speak later.And besides this meeting with his double on entering the supersensible world as here described, man encounters the Guardian of the Threshold when he passes the portals of physical death, and it gradually reveals itself during that psycho-spiritual development which takes place between death and a new birth. However, the encounter can in no wise crush us, for we then know of other worlds of which we are ignorant during the life between birth and death. A person entering the psycho-spiritual world without having encountered the Guardian of the Threshold would be liable to fall a prey to one delusion after another. For he would never be able to distinguish between that which he himself brings into that world and what really belongs to it. But correct training should lead the student into the domain of truth, not of error, and with such training the meeting must, at one time or another, inevitably take place, for it is the one indispensable precaution against the possibilities of deception and phantasm in the observation of supersensible worlds. It is one of the most indispensable precautions to be taken by every occult student, to work carefully upon himself in order not to become a visionary, subject to every possible deception and self-deception, suggestion and auto-suggestion. Wherever correct occult training is followed, the causes of such[pg 365]deceptions are destroyed at their source. It would of course be impossible to speak here exhaustively of the many details to be included in such precautions, and we can only indicate in general the underlying principles. The illusions to be taken into account arise from two sources. In part they proceed from the fact that our own soul-being colors reality. In the ordinary life of the physical sense-world, the danger arising from this source of deception is comparatively small, because here the outer world always obtrudes itself upon the observer in its own sharp outline, no matter how much the observer is inclined to color it according to his wishes and interests. As soon, however, as we enter the imaginative world, the images are changed by such wishes and interests, and we then have actually before us that which we ourselves have formed or, at any rate, helped to form. Now, since through this meeting with the Guardian of the Threshold the occult student becomes aware of everything within him, of that which he can take with him into the psycho-spiritual world, this source of delusion is removed, and the preparation which the occult student undergoes prior to his entering that world is in itself calculated to accustom him to exclude himself—even in matters appertaining to the physical world—when making his observations, thus allowing things and occurrences to speak for themselves. Any one who has sufficiently practiced these preparatory exercises may await this meeting with the Guardian of the Threshold in all tranquillity; by this meeting[pg 366]he will be definitely tested whether he is now really capable of putting aside his own being even when confronting the psycho-spiritual world.In addition to this there is another source of delusion. This becomes apparent when we place the wrong interpretation upon an impression we receive. We may illustrate it by means of a very simple example taken from the world of the physical senses. It is the delusion we may encounter when sitting in a railway carriage; wethinkthe trees are moving in the reverse direction to the train, whereas in fact we ourselves are moving with the train. Although there are many cases in which such illusions occurring in the physical world are more difficult to correct than the simple one we have mentioned, yet it is easy to see that, even within that world, means may be found for getting rid of those delusions if a person of sound judgment brings everything to bear upon the matter which may help to clear it up.But as soon as we penetrate into the psycho-spiritual world such elucidations become less easy. In the world of sense, facts are not altered by human delusions about them; it is therefore possible to correct a delusion by unprejudiced observation of facts. But in the supersensible world this is not immediately possible. If we desire to study a supersensible occurrence and approach it with the wrong judgment, we then carry that wrong judgment over into the thing itself, and it becomes so interwoven with the thing, that the two cannot be easily distinguished. The error then is not in the person[pg 367]and the correct fact external to him, but the error will have become a component part of the external fact. It cannot therefore be cleared up simply by unprejudiced observation of the fact. This is enough to indicate an extremely fertile source of illusion and deception for one who would venture to approach the supersensible world without adequate preparation.As the occult student has now acquired the faculty to exclude those illusions originating from the coloring of the supersensible world-phenomena with his own being, so must he now acquire the faculty of making ineffective the second source of illusions mentioned above.Only after the meeting with his double, can he eliminate what comes from himself and thus he will be able to remove the second source of delusion when he has acquired the faculty for judging by the very nature of a fact seen in the supersensible world, whether it is a reality or an illusion. Now if the illusions were of precisely the same appearance as the realities, differentiation would be impossible. But this is not the case. Illusions of the supersensible world have in themselves qualities which distinguish them definitely from the realities, and the important thing is for the occult student to know by what qualities he may be able to recognize those realities.Nothing seems more natural than that those ignorant of occult training should say:“How, then, is it at all possible to guard against delusions, since[pg 368]their sources are so numerous?”And further:“Can an occult student ever be safe from the possibility that all his so-called higher experiences may not turn out to be based on mere deception and self-deception (suggestion and auto-suggestion)?”Any one advancing these objections ignores the fact that all true occult training proceeds in such a manner as to remove those sources of delusion. In the first place, the occult student during his preparation, will have become possessed of enough knowledge about all that which may lead to delusion and self-delusion, that he will be in a position to protect himself against them. He has, in this respect, an opportunity, like that of no other human being, to render himself sober and capable of sound judgment for the journey of life. Everything he learns teaches him not to rely upon vague presentiments and premonitions. Training makes him as cautious as possible, and, in addition to this, all true training leads in the first place to concepts of the great cosmic events, to matters, therefore, which necessitate the exertion of the judgment, a process by which this faculty is at the same time rendered keener and more refined. But those who decline to occupy themselves with these remote subjects, and prefer keeping the revelations nearer at hand, might miss the strengthening of that sound power of judgment which gives certainty in distinguishing between illusion and reality. Yet even this is not the most important thing, but the exercises themselves, carried out through a systematic course of occult[pg 369]training. These must be so arranged that the consciousness of the student is enabled during meditation to scan minutely all that passes within his soul. In order to bring about imagination, the first thing to be done is to form a symbol. In this there are still elements taken from external observation; it is not only man who participates in their content, he himself does not produce them. Therefore he may deceive himself concerning them and assign their origin to wrong sources. But when the occult student proceeds to the exercises for inspiration, he drops this content from his consciousness and immerses himself only in the soul-activity which formed the symbol. Even here error is still possible: education and study etc., have induced a particular kind of soul-activity in man. He is unable to know everything about the origin of this activity. Now, however, the occult student removes this, his own soul-activity, from his consciousness; if then something remains, nothing adheres to it that cannot easily be reviewed; nothing can intrude itself in respect to its entire content that cannot easily be judged.In his intuition, therefore, the occult student possesses something which shows him the pure, clear reality of the psycho-spiritual world. And if he applies this recognized test to all that meets his observation in the realm of psycho-spiritual realities, he will be well able to distinguish appearance from reality. He may also feel sure that the application of this law provides just as effectually against delusions in the spiritual world as does the knowledge[pg 370]in the physical world that animaginarypiece of red-hot iron cannot burn him.It is obvious that this test applies only to our own experiences in the supersensible world, and not to communications made to us which we have to apprehend by means of our physical understanding and our healthy sense of truth. The occult student should exert himself to draw a distinct line of demarcation between the knowledge he acquires by the one means, and by the other. He should be ready on one the hand to accept communications made to him regarding the higher worlds, and should seek to understand them by using his powers of judgment. When, however, he is confronted by an“experience,”which he may so name because it is due to personal observation, he will first carefully test the same to ascertain whether it possesses exactly those characteristics which he has learned to recognize by means of infallible intuition.The meeting with the Guardian of the Threshold being over, the occult student will have to face other new experiences, and the first thing that he will become aware of is the inner connection which exists between this Guardian of the Threshold and that soul-power we have already characterized, when describing the cleavage of personality, as being the seventh power to resolve itself into an independent entity. This seventh entity is, indeed, in certain respects no other than the double, or Guardian of the Threshold itself, and it lays a particular task upon[pg 371]the student. Namely, that which he is in his lower self and which now appears to him in the image, he must guide and lead by means of the new-born higher self. This will result in a sort of battle with this double, which will continually strive for the upper hand. Now to establish the right relationship to it, to allow it to do nothing except what takes place under the influence of the new-born ego, this is what strengthens and fortifies man's forces.This matter of self-cognition is, in certain respects, different in the higher worlds from what it is in the physical sense-world. For whereas in the latter, self-cognition is only an inner experience, the newly born self immediately presents itself as an outward psycho-spiritual apparition. We see our new-born self before us like another being, yet we cannot perceive it in its entirety, for, whatever the stage to which we may have climbed on our journey to the supersensible worlds, there will always be still higher stages which will enable us to perceive more and more of our“higher self.”It can therefore only partially reveal itself to the student at any particular stage. Having once caught a glimpse of this higher self, man feels a tremendous temptation to look upon it in the same manner in which he is accustomed to regard the things of the physical sense-world. And yet this temptation is salutary; it is indeed necessary, if man's development is to proceed in the right manner. The student must here note what it is that appears as his double, as the Guardian of the Threshold, and place it by the side[pg 372]of the higher self, in order that he may rightly observe the disparity between what he is and what he is to become. But while thus engaged in observation he will find that the Guardian of the Threshold will assume quite a different aspect, for it will now reveal itself as a picture of all theobstacleswhich oppose the development of the higher ego, and he then becomes aware of what a load he drags about with him in his ordinary ego. And should the student's preparation not have rendered him strong enough to be able to say:“I will not remain at this point, but will persistently work my way upward toward the higher ego,”he will grow weak and will shrink back dismayed before the labor that lies before him. He has plunged into the psycho-spiritual world, but gives up working his way farther, and becomes a captive to that image which, as Guardian of the Threshold, now confronts the soul. And the remarkable thing here is that the person so situated will have no feeling of being a captive. He will, on the contrary, think he is going through quite a different experience, for the image called forth by the Guardian of the Threshold may be such as to awaken in the soul of the observer the impression that in the pictures which appear at this stage of development he has before him the whole universe in its entirety—the impression of having attained to the summit of all knowledge, and of there being, therefore, nothing left to strive after. Therefore, instead of feeling himself a captive, the student would believe himself rich beyond all measure, and in possession[pg 373]of all the secrets of the universe. Nor need this experience fill one with surprise, though it be the reverse of the facts, for we must remember that by the time these experiences are felt, we are already standing within the psycho-spiritual world, and that the special peculiarity of this world is that it reverses events—a fact which has already been alluded to in our consideration of life after death.The image seen by the occult student at this stage of development shows him a different aspect from that in which the Guardian of the Threshold first revealed itself. In the double first mentioned, were to be seen all those qualities which, as the result of the influence of Lucifer, are possessed by man's ordinary ego. But in the course of human development, another power has, in consequence of Lucifer's influence, also been drawn into the human soul; this is known as the force of Ahriman. It is this force that, during his physical existence, prevents man from becoming aware of those psycho-spiritual beings which lie behind the surface of the external world. All that man's soul has become under the influence of this force, may be discerned in the image revealing itself during the experience just described. Those who have been sufficiently prepared for this experience will, when thus confronted, be able to assign to it its true meaning, and then another form will soon become visible—one we may describe as the“greater Guardian of the Threshold.”This one will tell the student not to rest content with the stage to which he has attained, but[pg 374]to work on energetically. It will call forth in him the consciousness that the world he has conquered will only become a truth, and not an illusion, if the work thus begun be continued in a corresponding manner. Those, however, who have gone through incorrect occult training and would approach this meeting unprepared, would then experience something in their souls when they come to the“greater Guardian of the Threshold,”which can only be described as a“feeling of inexpressible fright”, of“boundless fear.”Just as the meeting with the“lesser Guardian”gives the occult student the opportunity of judging whether or not he is proof against delusions such as might arise through interweaving his own personality with the supersensible world, so too must he be able to prove from the experiences which finally lead to the“greater Guardian,”whether he is able to withstand those illusions which are to be traced to the second source mentioned farther back in this chapter. Should he be proof against the powerful illusion by which the world of images to which he has attained, is falsely displayed to him as a rich possession, when actually he is only a captive, then he is guarded also against the danger of mistaking appearance for reality during the further course of his development.To a certain degree the Guardian of the Threshold will assume a different form in the case of each individual. The meeting with him corresponds exactly to the way in which the personal element in[pg 375]supersensible observations is overcome, and therefore the possibility exists of entering a realm of experience which is free from any tinge of personality and is open to every human being.When the occult student has passed through the above experiences, he will be capable of distinguishing in the psycho-spiritual world between what he himself is and what is outside of him, and he will then recognize why an understanding of the cosmic occurrences narrated in this book, is necessary to man's understanding of humanity itself and its life process. In fact, we can understand the physical body only when we recognize the manner in which it has been built up through the developments undergone in the Saturn, Sun, Moon, and Earth periods, and we understand the etheric body when we follow its evolution through the Sun, Moon, and Earth stages of evolution. We further comprehend what is bound up with our earth-development at present, if we can grasp how all things proceed by the process of gradual evolution. Occult training places us in a position to recognize the connection between everything that is within man and the corresponding facts and beings existing in the world external to him. For it is a fact that each principle of man stands in some connection with the rest of the world. The outlines of these subjects could only be briefly sketched in this book. It must however be borne in mind that the physical body had, at the time of the Saturn development, for instance, no more than its[pg 376]rudimentary beginnings. Its organs—such as the heart, lungs, and brain—developed later during the Sun, Moon, and Earth periods, for which reason heart, lungs and brain are related to the evolutionary process of Sun, Moon and Earth.It is the same with the members of the etheric body, the sentient body, and the sentient soul. Man is the outcome of the entire world surrounding him, and every part of his constitution corresponds to some event, to some being in the external world. At a certain stage of his development the occult student comes to a realization of this relation of his own being to the great cosmos, and this stage of development may in the occult sense be termed a becoming aware of the relationship of the little world, the microcosm—that is, man himself—to the great world, the macrocosm. And when the occult student has struggled through to such cognition, he may then go through a new experience; he begins to feel himself united, as it were, with the entire cosmic structure, although he remains fully conscious of his own independence. This sensation is a merging into the whole world, a becoming“at one”with it, yetwithoutlosing one's own individual identity. Occult science describes this stage as the“becoming one with the macrocosm.”It is important that this union should not be imagined as one in which separate consciousness ceases and in which the human being flowers forth into the universe, for such a thought would only be the expression of an opinion resulting from untutored reasoning.[pg 377]Following this stage of development something takes place that in occult science is described as“beatitude.”It is neither possible nor necessary that this stage be more closely described, for no human words have the power to picture this experience and it may rightly be said that any conception of this state could be acquired only by means of such thought-power as would no longer be dependent upon the instrument of the human brain. The separate stages of higher knowledge, according to the methods of initiation that have been here described, may be enumerated as follows:1. The study of occult science, in the course of which we first of all make use of the reasoning powers we have acquired in the world of the physical senses.2. Attainment of imaginative cognition.3. Reading the secret script (which corresponds to inspiration).4. Working with the philosopher's stone (corresponding to intuition).5. Cognition of the relationship between the microcosm and the macrocosm.6. Being one with the macrocosm.7. Beatitude.These stages however need not necessarily be thought of as following one another consecutively, for in the course of training, the occult student, according to his individuality, may have attained a preceding stage only to a certain degree when he has already begun to practice exercises, corresponding[pg 378]to the next higher stage. For instance, it may be that when he has gained only a few reliable imaginative pictures, he will already be doing exercises which lead him on to draw inspiration, intuition, or cognition of the relationship between microcosm and macrocosm into the sphere of his own experiences.
Imaginative cognition is attained by developing the lotus flowers within the astral body. Through those exercises undertaken for the attainment of inspiration and intuition, particular movements, formations and currents which were previously absent, now appear in the human etheric or vital body. These are the very organs which enable man to“read the secret script,”and bring that which lies beyond it within his reach. For to the clairvoyant, the changes which occur in the etheric body of a person attaining to inspiration and intuition appear in the following manner. Near the physical heart a new center is forming in the etheric body, which[pg 350]develops into an etheric organ. From this organ, movements and currents flow toward different parts of the human body, in the most varied manner. The most important of these currents approach the lotus flowers, pass through them and their separate petals, and thence direct their course outward, pouring themselves into outer space in the form of rays. The more developed a person is, the greater will be the circumference around him in which these rays become discernible. This centre near the heart is not, however, formed at the very beginning, under correct training. It is first prepared. A temporary center is first formed in the head: this then moves down to the region of the larynx and is finally transferred into the region of the heart. Under an irregular course of development it would be possible for the organ in question to develop near the heart at the outset. In that case the student, instead of arriving in due course at adequate, tranquil clairvoyance by regular means, would run the risk of turning into a visionary and dreamer.Subsequent development enables the occult student to render these currents and organized parts of this etheric body independent of his physical body and to use them independently. The lotus flowers then serve him as instruments by which to move his etheric body. Yet, before this can take place, certain currents and radiations must come into action around his entire etheric body, surrounding this, as it were, with a fine network, thus encasing it as though it were a separate entity. When this has[pg 351]taken place, the movements and currents of the etheric body can without hindrance touch the outer psycho-spiritual world and unite with it so that outer psycho-spiritual occurrences and inner ones (those within the human etheric body) blend into one another. When this comes to pass, the moment has arrived when man can consciously experience the world of inspiration. This cognition takes place in a manner different from cognition of the physical sense-world. In this latter, we become aware of the world by means of our senses and form our ideas and concepts from these perceptions. But in the case of cognition through inspiration, this is not so.What is thus perceived is instantaneous; there is no thinking after the perception has taken place. That which in the case of physical sense-cognition is only afterward gained through the concept, is, in the case of inspiration, simultaneous with the perception. One would therefore become merged with the surrounding psycho-spiritual world, and be unable to differentiate oneself from it had not the fine network above alluded to been previously formed in the etheric body.When exercises for intuition are practiced, they not only affect the etheric body but extend their influence to the supersensible forces of the physical body. But it must not, of course, be imagined that effects are brought about in the physical body which are discernible to ordinary sense-observation, for these effects the clairvoyant alone is able to judge, and they have nothing to do with external powers[pg 352]of perception. They come as the result of a ripened consciousness, when this latter is able to have intuitional experiences, even though it has divested itself of all previous inner and outer experiences. The experiences of intuition are, however, subtle, delicate and intimate, in comparison with which the physical body, at its present stage of development, is coarse. For this reason, it offers a positive hindrance to the success of any exercises for attaining intuition. Nevertheless, should these be pursued with energy and perseverance, and with the requisite inner calm, they will ultimately overcome those powerful hindrances of the physical body. The occult student will become aware of this when he notices how, by degrees, particular actions of his physical body which hitherto had taken place without his own volition, now come under his control. He will also become aware that for a brief time he will feel the need, for instance, of so regulating his breathing (or some similar act) as to bring it into a kind of harmonious accord with whatever is being enacted within his soul, be it exercises or other forms of inner concentration.The ideal development would be that no exercises should be done by means of the physical body but that everything which has to take place within it should result only as a consequence of exercises for intuition. As, however, the physical body offers such powerful impediments, the training may permit of some alleviations. These consist in exercises which affect the physical body; yet everything in[pg 353]this domain that has not been directly imparted by the teacher, or those having knowledge and experience of these things, is fraught with danger. Such exercises, for instance, include a certain regulated process of breathing to be carried out for a very short space of time. These regulations of the breathing correspond in quite a definite way to particular laws of the psycho-spiritual world. Breathing is a physical process, and when this act is so carried out as to be the expression of a psycho-spiritual law, physical existence receives the direct stamp, as it were, of spirituality, and the physical matter is transformed.For this reason occult science is able to call the change due to such direct spiritual influence, a transmutation of the physical body, and this process represents what is called“working with the philosopher's stone”by him who has a knowledge of these matters. He who knows these things, frees himself indeed from those concepts which have been limited by superstition, humbug and charlatanry. The significance of the phenomena does not become less to him who knows, just because, as a spiritual investigator, all superstition is foreign to him. When he has acquired a concept of a significant fact, he may be allowed to call it by itscorrect namealthough that name has been fixed upon it as a result of misunderstanding, error and nonsense.Every true intuition is in fact a“working with the philosopher's stone,”because each genuine intuition calls directly upon those powers which act[pg 354]from out the supersensible world, into the world of the senses.As the occult student climbs the path leading to cognition of the higher worlds, he becomes aware at a particular point that the cohesion of the powers of his own personality is assuming a different form from that which it possesses in the world of the physical senses. In the latter the ego brings about a uniform co-operation of the powers of the soul—primarily of thought, feeling and will. These three soul powers are actually, under normal conditions of human life, in perpetual relation one with another. For instance, we see a particular object in the external world, and it is pleasing or is displeasing to the soul; that is to say, the perception of the thing will be followed by a sense of either pleasure or displeasure. Possibly we may desire the object, or may have the impulse to alter it in some way or other; that is to say, desire and will associate themselves with perception and feeling. Now this association is due to the fact that the ego co-ordinates presentment (thinking), feeling, and willing, and in this way introduces order among the forces of the personality. This healthy arrangement would be interrupted should the ego prove itself powerless in this respect: if, for instance, the will went a different way from the feeling or thinking. No man would be in a healthy condition of mind who, while thinking this or that to be right, nevertheless wished to do something which he did not consider right.[pg 355]The same would hold good if a person desired, not the thing that pleased him, but that which displeased him. Now the person progressing toward higher cognition becomes aware that feeling, thinking, and willing do actually assume a certain independence; that, for example, a particular thought no longer urges him, as though of itself, to a certain condition of feeling and willing. The matter resolves itself thus: We may comprehend something correctly by means of thinking, but in order to arrive at a feeling or impulse of the will on the subject, we need a further independent impetus, coming from within ourselves. Thinking, feeling and willing no longer remain three forces, radiating from the ego as their common centre, but become, as it were, independent entities, just as though they were three separate personalities. For this reason, therefore, a person's own ego must be strengthened, for not only must it introduce order among three powers, but the leadership and guidance of three entities have devolved upon it.And this is what is known to occult science as the cleavage of the personality. Here is once more clearly revealed how important it is to add to the exercises for higher training others for giving fixity and firmness to the judgment, and to the life of feeling and will. For if certainty and firmness are not brought into the higher world, it will at once be seen how weak the ego proves to be, and how it can be no fitting ruler over the powers of thought, feeling and will. In the presence of this weakness,[pg 356]the soul would be dragged by three different personalities in as many directions, and its inner individual separateness would cease. But should the development of the occult student proceed on the right lines, this multiplication of himself, so to speak, will prove to be a real step forward, and he will nevertheless continue, as a new ego, to be the strong ruler over the independent entities which now make up his soul.In the subsequent course of development this division or cleavage is carried further; thought, now functioning independently, arouses the activities of a fourth distinct psycho-spiritual being; one that may be described as a direct influx into the individual, of currents which bear a resemblance to thoughts. The entire world then appears as thought-structure, confronting man just like the plant and animal worlds in the realm of the physical senses. In the same manner feeling and will, which have become independent, stimulate two other powers within the soul to work in it as separate entities. And yet a seventh power and entity must be added, which resembles the ego itself. Thus man, on reaching a particular stage of development, finds himself to be composed of seven entities, all of which he has to guide and control.The whole of this experience becomes associated with a further one. Before entering the supersensible world, thinking, feeling, and willing were known to man merely as inner soul-experiences. But as soon as he enters the supersensible world he becomes[pg 357]aware of things which do not express physical sense realities, but psycho-spiritual realities. Behind the characteristics of the new world of which he has become aware, he now perceives spiritual beings. These now present themselves to him as an external world, just as stones, plants and animals in the physical sense world, have impressed his senses. Now the occult student is able to observe an important difference between the spiritual world unfolding itself before him and the world he has hitherto been accustomed to recognize by means of his physical senses. A plant of the sense-world remains what it is, whatever man's soul may think or feel about it. This is not the case, however, with the images of the psycho-spiritual world, for these change according to man's own thoughts and feelings. Man stamps upon them an impression which is the result of his own being.Let us imagine a particular picture presenting itself to man in the imaginative world. As long as he maintains indifference toward it, it will continue to show a particular form. As soon, however, as he is moved by feelings of like or dislike with regard to it, its form will change. Pictures, therefore, at first present not only something independent and external to man, but they reflect also what man himself is. These pictures are permeated through and through with man's own being. This falls like a veil over the other beings. In this case man, even if confronted by a real being, does not see this, but sees what he himself has created. Thus he may[pg 358]have something true before him, and yet see what is false. Indeed, this is not only the case in respect to what man has observed concerning his own being, but everything that is in him impresses itself upon the spiritual world.If, for example, a person has secret inclinations, which owing to education and character are precluded from revealing themselves in life, those inclinations will, nevertheless, take effect in the psycho-spiritual world, which is thus colored in a peculiar way, due to that person's being, quite irrespective of how much he may or may not know of his own being. And in order to be able to advance beyond this stage of development, it becomes necessary that man should learn to distinguish between himself and the spiritual world around him. It is necessary that he should learn to eliminate all the effects produced by his own nature upon the surrounding psycho-spiritual world. This can be done only by acquiring a knowledge of what we ourselves take with us into this new world. It is therefore primarily a question of self-knowledge, in order that we may become able to perceive clearly the surrounding psycho-spiritual world. It is true that certain facts of human development entail such self-knowledge as must naturally be acquired when one enters higher worlds. In the ordinary world of the physical senses man develops his ego, his self-consciousness, and this ego then acts as a point of attraction for all that appertains to man. All personal propensities, sympathies, antipathies, passions, opinions, etc., possessed[pg 359]by a person, group themselves, as it were, around this ego, and it is this ego likewise to which human Karma is attached. Were we able to see this ego unveiled, it would also be possible to see just what blows of fate it must yet endure in this and future incarnations, as a result of its life in previous incarnations and the qualities acquired. Encumbered as it is with all this, the ego must be the first picture that presents itself to the human soul, when ascending into the psycho-spiritual world. This double of the human being, in accordance with a law of the spiritual world, is bound to be his first impression in that world. It is easy to explain this fundamental law to ourselves, if we consider the following. In the life of the physical senses man is cognizant of himself only so far as he is inwardly conscious of himself in his thinking, feeling, and willing. This cognition is an inner one; it does not present itself to him externally, as do stones, plants and animals; but even through inner experiences, man learns to know himself only partially, for he has within him something that prevents deep self-knowledge, namely, the impulse to immediately transform this quality, when through self-cognition he is forced to admit its presence and concerning which he is unwilling to deceive himself.If he did not yield to this impulse, but simply turned his attention away from himself—remaining as he is—he would naturally deprive himself of even the possibility of knowing himself in regard to that particular matter. Yet should he“explore”[pg 360]himself, facing his characteristics without self-deception, he would either be able to improve them, or in his present condition of life he would be unable to do so. In the latter case a feeling would steal over his soul which we must designate a feeling of shame. Indeed, this is the way in which man's sound nature acts; it experiences through self-knowledge various feelings of shame. Even in ordinary life this feeling has a certain definite effect. A healthy-minded person will take care that that which fills him with this feeling does not express itself outwardly or manifest itself in deeds. Thus the sense of shame is a force urging man to conceal something within himself, not allowing it to be outwardly apparent.If we consider this well, we shall find it possible to understand why occult science should ascribe more far-reaching effects to another inner experience of the soul, very closely allied to this feeling of shame. Occult science finds that within the hidden depths of the soul a kind of secret feeling of shame exists, of which man in his life of the physical senses is unaware. Yet this secret feeling acts much in the same way as the conscious feeling of shame of ordinary life to which we have alluded; it prevents man's inmost being from confronting him in a recognizable image, or double. Were this feeling not present, man would see himself as he is in very truth; not only would he experience his thoughts, ideas, feelings and decisions inwardly, but he would perceive these as he now perceives stones, animals and plants.[pg 361]This feeling, therefore, is that which veils man from himself, and at the same time hides from him the entire spiritual world. For owing to this veiling of man's inner self, he becomes unable to perceive those things by means of which he is to develop organs for penetrating into the psycho-spiritual world; he becomes unable to so transform his own being as to render it capable of obtaining spiritual organs of perception.If man aims however to form these organs of perception through correct training, that which he himself really is appears before him as the first impression. He perceives his double. This self-recognition is inseparable from perception of the rest of the psycho-spiritual world. In the everyday life of the physical world the feeling of shame here described acts in such a manner as to be perpetually closing the door which leads into the psycho-spiritual world. If man would take but a single step in order to penetrate into that world, this instantly appearing but unconscious feeling of shame, conceals that portion of the psycho-spiritual world which would reveal itself. The exercises here described do, however, unlock this world: and it so happens that the above-mentioned hidden feeling acts as a great benefactor to man, for all that we may have gained, apart from occult training, in the matter of judgment, feeling and character, is insufficient to support us when confronted by our own being in its true form; its apparition would rob us of all feeling of selfhood, self-reliance and self-consciousness.[pg 362]And that this may not happen, provision must be made for cultivating sound judgment, good feeling and character, along with the exercises given for the attainment of higher knowledge.A correct method of tuition teaches the student as much of occult science as will, in combination with the many means provided for self-knowledge and self-observation, enable him to meet his double with assured strength. It will then appear to the student that he sees, in another form, a picture of the imaginative world with which he has already become acquainted in the physical world. Anyone who has first learned in the physical world, by means of his understanding, to apprehend rightly the law of Karma, is not likely to be greatly frightened when he sees his fate traced upon the image of his double. Anyone who, by means of his own powers of judgment, has made himself acquainted with the evolution of the universe, and the development of the human race, and who is aware that at a particular epoch of this development the powers of Lucifer penetrated into the human soul, will have little difficulty in enduring the sight of the image of his own individuality when he knows that it includes those Luciferian powers and all their accumulated effects.This will suffice to show how necessary it is that no one should demand admission into the spiritual world before having learned to understand certain truths concerning it; learning them by means of his own judgment, as developed in this world of[pg 363]the physical senses. All that has been said in this book previous to the chapter concerning“Perception of the higher worlds,”should have been assimilated by the student in the course of his regular development, by means of his ordinary judgment, before he has any desire to seek entrance himself into the supersensible worlds.Where the training has been such as to pay little heed to firmness and surety of judgment, and to the life of feeling and character, it may happen that the student will approach the higher world before being possessed of the necessary inner capacities. The meeting with his double would in this case overwhelm him. But what might also happen is that the person introduced into the supersensible world then would be totally unable to recognize this world in its true form, for it would be impossible for him to differentiate between what he sees in the things, and what they really are. For this distinction becomes possible only when a person himself has beheld the image of his own being and becomes able to separate from his surroundings everything which proceeds from his inner being.In respect to life in the world of physical sense, man's double becomes at once visible through the already mentioned feeling of shame when man nears the psycho-spiritual world, and in so doing, it also conceals the whole of that world. The double stands before the entrance as a“guardian,”denying admission to all who are as yet unfit, and it is therefore designated in occult science as the[pg 364]“guardian of the threshold of the psycho-spiritual world.”However, we may call it the“lesser guardian,”for there is another, of whom we shall speak later.And besides this meeting with his double on entering the supersensible world as here described, man encounters the Guardian of the Threshold when he passes the portals of physical death, and it gradually reveals itself during that psycho-spiritual development which takes place between death and a new birth. However, the encounter can in no wise crush us, for we then know of other worlds of which we are ignorant during the life between birth and death. A person entering the psycho-spiritual world without having encountered the Guardian of the Threshold would be liable to fall a prey to one delusion after another. For he would never be able to distinguish between that which he himself brings into that world and what really belongs to it. But correct training should lead the student into the domain of truth, not of error, and with such training the meeting must, at one time or another, inevitably take place, for it is the one indispensable precaution against the possibilities of deception and phantasm in the observation of supersensible worlds. It is one of the most indispensable precautions to be taken by every occult student, to work carefully upon himself in order not to become a visionary, subject to every possible deception and self-deception, suggestion and auto-suggestion. Wherever correct occult training is followed, the causes of such[pg 365]deceptions are destroyed at their source. It would of course be impossible to speak here exhaustively of the many details to be included in such precautions, and we can only indicate in general the underlying principles. The illusions to be taken into account arise from two sources. In part they proceed from the fact that our own soul-being colors reality. In the ordinary life of the physical sense-world, the danger arising from this source of deception is comparatively small, because here the outer world always obtrudes itself upon the observer in its own sharp outline, no matter how much the observer is inclined to color it according to his wishes and interests. As soon, however, as we enter the imaginative world, the images are changed by such wishes and interests, and we then have actually before us that which we ourselves have formed or, at any rate, helped to form. Now, since through this meeting with the Guardian of the Threshold the occult student becomes aware of everything within him, of that which he can take with him into the psycho-spiritual world, this source of delusion is removed, and the preparation which the occult student undergoes prior to his entering that world is in itself calculated to accustom him to exclude himself—even in matters appertaining to the physical world—when making his observations, thus allowing things and occurrences to speak for themselves. Any one who has sufficiently practiced these preparatory exercises may await this meeting with the Guardian of the Threshold in all tranquillity; by this meeting[pg 366]he will be definitely tested whether he is now really capable of putting aside his own being even when confronting the psycho-spiritual world.In addition to this there is another source of delusion. This becomes apparent when we place the wrong interpretation upon an impression we receive. We may illustrate it by means of a very simple example taken from the world of the physical senses. It is the delusion we may encounter when sitting in a railway carriage; wethinkthe trees are moving in the reverse direction to the train, whereas in fact we ourselves are moving with the train. Although there are many cases in which such illusions occurring in the physical world are more difficult to correct than the simple one we have mentioned, yet it is easy to see that, even within that world, means may be found for getting rid of those delusions if a person of sound judgment brings everything to bear upon the matter which may help to clear it up.But as soon as we penetrate into the psycho-spiritual world such elucidations become less easy. In the world of sense, facts are not altered by human delusions about them; it is therefore possible to correct a delusion by unprejudiced observation of facts. But in the supersensible world this is not immediately possible. If we desire to study a supersensible occurrence and approach it with the wrong judgment, we then carry that wrong judgment over into the thing itself, and it becomes so interwoven with the thing, that the two cannot be easily distinguished. The error then is not in the person[pg 367]and the correct fact external to him, but the error will have become a component part of the external fact. It cannot therefore be cleared up simply by unprejudiced observation of the fact. This is enough to indicate an extremely fertile source of illusion and deception for one who would venture to approach the supersensible world without adequate preparation.As the occult student has now acquired the faculty to exclude those illusions originating from the coloring of the supersensible world-phenomena with his own being, so must he now acquire the faculty of making ineffective the second source of illusions mentioned above.Only after the meeting with his double, can he eliminate what comes from himself and thus he will be able to remove the second source of delusion when he has acquired the faculty for judging by the very nature of a fact seen in the supersensible world, whether it is a reality or an illusion. Now if the illusions were of precisely the same appearance as the realities, differentiation would be impossible. But this is not the case. Illusions of the supersensible world have in themselves qualities which distinguish them definitely from the realities, and the important thing is for the occult student to know by what qualities he may be able to recognize those realities.Nothing seems more natural than that those ignorant of occult training should say:“How, then, is it at all possible to guard against delusions, since[pg 368]their sources are so numerous?”And further:“Can an occult student ever be safe from the possibility that all his so-called higher experiences may not turn out to be based on mere deception and self-deception (suggestion and auto-suggestion)?”Any one advancing these objections ignores the fact that all true occult training proceeds in such a manner as to remove those sources of delusion. In the first place, the occult student during his preparation, will have become possessed of enough knowledge about all that which may lead to delusion and self-delusion, that he will be in a position to protect himself against them. He has, in this respect, an opportunity, like that of no other human being, to render himself sober and capable of sound judgment for the journey of life. Everything he learns teaches him not to rely upon vague presentiments and premonitions. Training makes him as cautious as possible, and, in addition to this, all true training leads in the first place to concepts of the great cosmic events, to matters, therefore, which necessitate the exertion of the judgment, a process by which this faculty is at the same time rendered keener and more refined. But those who decline to occupy themselves with these remote subjects, and prefer keeping the revelations nearer at hand, might miss the strengthening of that sound power of judgment which gives certainty in distinguishing between illusion and reality. Yet even this is not the most important thing, but the exercises themselves, carried out through a systematic course of occult[pg 369]training. These must be so arranged that the consciousness of the student is enabled during meditation to scan minutely all that passes within his soul. In order to bring about imagination, the first thing to be done is to form a symbol. In this there are still elements taken from external observation; it is not only man who participates in their content, he himself does not produce them. Therefore he may deceive himself concerning them and assign their origin to wrong sources. But when the occult student proceeds to the exercises for inspiration, he drops this content from his consciousness and immerses himself only in the soul-activity which formed the symbol. Even here error is still possible: education and study etc., have induced a particular kind of soul-activity in man. He is unable to know everything about the origin of this activity. Now, however, the occult student removes this, his own soul-activity, from his consciousness; if then something remains, nothing adheres to it that cannot easily be reviewed; nothing can intrude itself in respect to its entire content that cannot easily be judged.In his intuition, therefore, the occult student possesses something which shows him the pure, clear reality of the psycho-spiritual world. And if he applies this recognized test to all that meets his observation in the realm of psycho-spiritual realities, he will be well able to distinguish appearance from reality. He may also feel sure that the application of this law provides just as effectually against delusions in the spiritual world as does the knowledge[pg 370]in the physical world that animaginarypiece of red-hot iron cannot burn him.It is obvious that this test applies only to our own experiences in the supersensible world, and not to communications made to us which we have to apprehend by means of our physical understanding and our healthy sense of truth. The occult student should exert himself to draw a distinct line of demarcation between the knowledge he acquires by the one means, and by the other. He should be ready on one the hand to accept communications made to him regarding the higher worlds, and should seek to understand them by using his powers of judgment. When, however, he is confronted by an“experience,”which he may so name because it is due to personal observation, he will first carefully test the same to ascertain whether it possesses exactly those characteristics which he has learned to recognize by means of infallible intuition.The meeting with the Guardian of the Threshold being over, the occult student will have to face other new experiences, and the first thing that he will become aware of is the inner connection which exists between this Guardian of the Threshold and that soul-power we have already characterized, when describing the cleavage of personality, as being the seventh power to resolve itself into an independent entity. This seventh entity is, indeed, in certain respects no other than the double, or Guardian of the Threshold itself, and it lays a particular task upon[pg 371]the student. Namely, that which he is in his lower self and which now appears to him in the image, he must guide and lead by means of the new-born higher self. This will result in a sort of battle with this double, which will continually strive for the upper hand. Now to establish the right relationship to it, to allow it to do nothing except what takes place under the influence of the new-born ego, this is what strengthens and fortifies man's forces.This matter of self-cognition is, in certain respects, different in the higher worlds from what it is in the physical sense-world. For whereas in the latter, self-cognition is only an inner experience, the newly born self immediately presents itself as an outward psycho-spiritual apparition. We see our new-born self before us like another being, yet we cannot perceive it in its entirety, for, whatever the stage to which we may have climbed on our journey to the supersensible worlds, there will always be still higher stages which will enable us to perceive more and more of our“higher self.”It can therefore only partially reveal itself to the student at any particular stage. Having once caught a glimpse of this higher self, man feels a tremendous temptation to look upon it in the same manner in which he is accustomed to regard the things of the physical sense-world. And yet this temptation is salutary; it is indeed necessary, if man's development is to proceed in the right manner. The student must here note what it is that appears as his double, as the Guardian of the Threshold, and place it by the side[pg 372]of the higher self, in order that he may rightly observe the disparity between what he is and what he is to become. But while thus engaged in observation he will find that the Guardian of the Threshold will assume quite a different aspect, for it will now reveal itself as a picture of all theobstacleswhich oppose the development of the higher ego, and he then becomes aware of what a load he drags about with him in his ordinary ego. And should the student's preparation not have rendered him strong enough to be able to say:“I will not remain at this point, but will persistently work my way upward toward the higher ego,”he will grow weak and will shrink back dismayed before the labor that lies before him. He has plunged into the psycho-spiritual world, but gives up working his way farther, and becomes a captive to that image which, as Guardian of the Threshold, now confronts the soul. And the remarkable thing here is that the person so situated will have no feeling of being a captive. He will, on the contrary, think he is going through quite a different experience, for the image called forth by the Guardian of the Threshold may be such as to awaken in the soul of the observer the impression that in the pictures which appear at this stage of development he has before him the whole universe in its entirety—the impression of having attained to the summit of all knowledge, and of there being, therefore, nothing left to strive after. Therefore, instead of feeling himself a captive, the student would believe himself rich beyond all measure, and in possession[pg 373]of all the secrets of the universe. Nor need this experience fill one with surprise, though it be the reverse of the facts, for we must remember that by the time these experiences are felt, we are already standing within the psycho-spiritual world, and that the special peculiarity of this world is that it reverses events—a fact which has already been alluded to in our consideration of life after death.The image seen by the occult student at this stage of development shows him a different aspect from that in which the Guardian of the Threshold first revealed itself. In the double first mentioned, were to be seen all those qualities which, as the result of the influence of Lucifer, are possessed by man's ordinary ego. But in the course of human development, another power has, in consequence of Lucifer's influence, also been drawn into the human soul; this is known as the force of Ahriman. It is this force that, during his physical existence, prevents man from becoming aware of those psycho-spiritual beings which lie behind the surface of the external world. All that man's soul has become under the influence of this force, may be discerned in the image revealing itself during the experience just described. Those who have been sufficiently prepared for this experience will, when thus confronted, be able to assign to it its true meaning, and then another form will soon become visible—one we may describe as the“greater Guardian of the Threshold.”This one will tell the student not to rest content with the stage to which he has attained, but[pg 374]to work on energetically. It will call forth in him the consciousness that the world he has conquered will only become a truth, and not an illusion, if the work thus begun be continued in a corresponding manner. Those, however, who have gone through incorrect occult training and would approach this meeting unprepared, would then experience something in their souls when they come to the“greater Guardian of the Threshold,”which can only be described as a“feeling of inexpressible fright”, of“boundless fear.”Just as the meeting with the“lesser Guardian”gives the occult student the opportunity of judging whether or not he is proof against delusions such as might arise through interweaving his own personality with the supersensible world, so too must he be able to prove from the experiences which finally lead to the“greater Guardian,”whether he is able to withstand those illusions which are to be traced to the second source mentioned farther back in this chapter. Should he be proof against the powerful illusion by which the world of images to which he has attained, is falsely displayed to him as a rich possession, when actually he is only a captive, then he is guarded also against the danger of mistaking appearance for reality during the further course of his development.To a certain degree the Guardian of the Threshold will assume a different form in the case of each individual. The meeting with him corresponds exactly to the way in which the personal element in[pg 375]supersensible observations is overcome, and therefore the possibility exists of entering a realm of experience which is free from any tinge of personality and is open to every human being.When the occult student has passed through the above experiences, he will be capable of distinguishing in the psycho-spiritual world between what he himself is and what is outside of him, and he will then recognize why an understanding of the cosmic occurrences narrated in this book, is necessary to man's understanding of humanity itself and its life process. In fact, we can understand the physical body only when we recognize the manner in which it has been built up through the developments undergone in the Saturn, Sun, Moon, and Earth periods, and we understand the etheric body when we follow its evolution through the Sun, Moon, and Earth stages of evolution. We further comprehend what is bound up with our earth-development at present, if we can grasp how all things proceed by the process of gradual evolution. Occult training places us in a position to recognize the connection between everything that is within man and the corresponding facts and beings existing in the world external to him. For it is a fact that each principle of man stands in some connection with the rest of the world. The outlines of these subjects could only be briefly sketched in this book. It must however be borne in mind that the physical body had, at the time of the Saturn development, for instance, no more than its[pg 376]rudimentary beginnings. Its organs—such as the heart, lungs, and brain—developed later during the Sun, Moon, and Earth periods, for which reason heart, lungs and brain are related to the evolutionary process of Sun, Moon and Earth.It is the same with the members of the etheric body, the sentient body, and the sentient soul. Man is the outcome of the entire world surrounding him, and every part of his constitution corresponds to some event, to some being in the external world. At a certain stage of his development the occult student comes to a realization of this relation of his own being to the great cosmos, and this stage of development may in the occult sense be termed a becoming aware of the relationship of the little world, the microcosm—that is, man himself—to the great world, the macrocosm. And when the occult student has struggled through to such cognition, he may then go through a new experience; he begins to feel himself united, as it were, with the entire cosmic structure, although he remains fully conscious of his own independence. This sensation is a merging into the whole world, a becoming“at one”with it, yetwithoutlosing one's own individual identity. Occult science describes this stage as the“becoming one with the macrocosm.”It is important that this union should not be imagined as one in which separate consciousness ceases and in which the human being flowers forth into the universe, for such a thought would only be the expression of an opinion resulting from untutored reasoning.[pg 377]Following this stage of development something takes place that in occult science is described as“beatitude.”It is neither possible nor necessary that this stage be more closely described, for no human words have the power to picture this experience and it may rightly be said that any conception of this state could be acquired only by means of such thought-power as would no longer be dependent upon the instrument of the human brain. The separate stages of higher knowledge, according to the methods of initiation that have been here described, may be enumerated as follows:1. The study of occult science, in the course of which we first of all make use of the reasoning powers we have acquired in the world of the physical senses.2. Attainment of imaginative cognition.3. Reading the secret script (which corresponds to inspiration).4. Working with the philosopher's stone (corresponding to intuition).5. Cognition of the relationship between the microcosm and the macrocosm.6. Being one with the macrocosm.7. Beatitude.These stages however need not necessarily be thought of as following one another consecutively, for in the course of training, the occult student, according to his individuality, may have attained a preceding stage only to a certain degree when he has already begun to practice exercises, corresponding[pg 378]to the next higher stage. For instance, it may be that when he has gained only a few reliable imaginative pictures, he will already be doing exercises which lead him on to draw inspiration, intuition, or cognition of the relationship between microcosm and macrocosm into the sphere of his own experiences.
Imaginative cognition is attained by developing the lotus flowers within the astral body. Through those exercises undertaken for the attainment of inspiration and intuition, particular movements, formations and currents which were previously absent, now appear in the human etheric or vital body. These are the very organs which enable man to“read the secret script,”and bring that which lies beyond it within his reach. For to the clairvoyant, the changes which occur in the etheric body of a person attaining to inspiration and intuition appear in the following manner. Near the physical heart a new center is forming in the etheric body, which[pg 350]develops into an etheric organ. From this organ, movements and currents flow toward different parts of the human body, in the most varied manner. The most important of these currents approach the lotus flowers, pass through them and their separate petals, and thence direct their course outward, pouring themselves into outer space in the form of rays. The more developed a person is, the greater will be the circumference around him in which these rays become discernible. This centre near the heart is not, however, formed at the very beginning, under correct training. It is first prepared. A temporary center is first formed in the head: this then moves down to the region of the larynx and is finally transferred into the region of the heart. Under an irregular course of development it would be possible for the organ in question to develop near the heart at the outset. In that case the student, instead of arriving in due course at adequate, tranquil clairvoyance by regular means, would run the risk of turning into a visionary and dreamer.Subsequent development enables the occult student to render these currents and organized parts of this etheric body independent of his physical body and to use them independently. The lotus flowers then serve him as instruments by which to move his etheric body. Yet, before this can take place, certain currents and radiations must come into action around his entire etheric body, surrounding this, as it were, with a fine network, thus encasing it as though it were a separate entity. When this has[pg 351]taken place, the movements and currents of the etheric body can without hindrance touch the outer psycho-spiritual world and unite with it so that outer psycho-spiritual occurrences and inner ones (those within the human etheric body) blend into one another. When this comes to pass, the moment has arrived when man can consciously experience the world of inspiration. This cognition takes place in a manner different from cognition of the physical sense-world. In this latter, we become aware of the world by means of our senses and form our ideas and concepts from these perceptions. But in the case of cognition through inspiration, this is not so.What is thus perceived is instantaneous; there is no thinking after the perception has taken place. That which in the case of physical sense-cognition is only afterward gained through the concept, is, in the case of inspiration, simultaneous with the perception. One would therefore become merged with the surrounding psycho-spiritual world, and be unable to differentiate oneself from it had not the fine network above alluded to been previously formed in the etheric body.When exercises for intuition are practiced, they not only affect the etheric body but extend their influence to the supersensible forces of the physical body. But it must not, of course, be imagined that effects are brought about in the physical body which are discernible to ordinary sense-observation, for these effects the clairvoyant alone is able to judge, and they have nothing to do with external powers[pg 352]of perception. They come as the result of a ripened consciousness, when this latter is able to have intuitional experiences, even though it has divested itself of all previous inner and outer experiences. The experiences of intuition are, however, subtle, delicate and intimate, in comparison with which the physical body, at its present stage of development, is coarse. For this reason, it offers a positive hindrance to the success of any exercises for attaining intuition. Nevertheless, should these be pursued with energy and perseverance, and with the requisite inner calm, they will ultimately overcome those powerful hindrances of the physical body. The occult student will become aware of this when he notices how, by degrees, particular actions of his physical body which hitherto had taken place without his own volition, now come under his control. He will also become aware that for a brief time he will feel the need, for instance, of so regulating his breathing (or some similar act) as to bring it into a kind of harmonious accord with whatever is being enacted within his soul, be it exercises or other forms of inner concentration.The ideal development would be that no exercises should be done by means of the physical body but that everything which has to take place within it should result only as a consequence of exercises for intuition. As, however, the physical body offers such powerful impediments, the training may permit of some alleviations. These consist in exercises which affect the physical body; yet everything in[pg 353]this domain that has not been directly imparted by the teacher, or those having knowledge and experience of these things, is fraught with danger. Such exercises, for instance, include a certain regulated process of breathing to be carried out for a very short space of time. These regulations of the breathing correspond in quite a definite way to particular laws of the psycho-spiritual world. Breathing is a physical process, and when this act is so carried out as to be the expression of a psycho-spiritual law, physical existence receives the direct stamp, as it were, of spirituality, and the physical matter is transformed.For this reason occult science is able to call the change due to such direct spiritual influence, a transmutation of the physical body, and this process represents what is called“working with the philosopher's stone”by him who has a knowledge of these matters. He who knows these things, frees himself indeed from those concepts which have been limited by superstition, humbug and charlatanry. The significance of the phenomena does not become less to him who knows, just because, as a spiritual investigator, all superstition is foreign to him. When he has acquired a concept of a significant fact, he may be allowed to call it by itscorrect namealthough that name has been fixed upon it as a result of misunderstanding, error and nonsense.Every true intuition is in fact a“working with the philosopher's stone,”because each genuine intuition calls directly upon those powers which act[pg 354]from out the supersensible world, into the world of the senses.As the occult student climbs the path leading to cognition of the higher worlds, he becomes aware at a particular point that the cohesion of the powers of his own personality is assuming a different form from that which it possesses in the world of the physical senses. In the latter the ego brings about a uniform co-operation of the powers of the soul—primarily of thought, feeling and will. These three soul powers are actually, under normal conditions of human life, in perpetual relation one with another. For instance, we see a particular object in the external world, and it is pleasing or is displeasing to the soul; that is to say, the perception of the thing will be followed by a sense of either pleasure or displeasure. Possibly we may desire the object, or may have the impulse to alter it in some way or other; that is to say, desire and will associate themselves with perception and feeling. Now this association is due to the fact that the ego co-ordinates presentment (thinking), feeling, and willing, and in this way introduces order among the forces of the personality. This healthy arrangement would be interrupted should the ego prove itself powerless in this respect: if, for instance, the will went a different way from the feeling or thinking. No man would be in a healthy condition of mind who, while thinking this or that to be right, nevertheless wished to do something which he did not consider right.[pg 355]The same would hold good if a person desired, not the thing that pleased him, but that which displeased him. Now the person progressing toward higher cognition becomes aware that feeling, thinking, and willing do actually assume a certain independence; that, for example, a particular thought no longer urges him, as though of itself, to a certain condition of feeling and willing. The matter resolves itself thus: We may comprehend something correctly by means of thinking, but in order to arrive at a feeling or impulse of the will on the subject, we need a further independent impetus, coming from within ourselves. Thinking, feeling and willing no longer remain three forces, radiating from the ego as their common centre, but become, as it were, independent entities, just as though they were three separate personalities. For this reason, therefore, a person's own ego must be strengthened, for not only must it introduce order among three powers, but the leadership and guidance of three entities have devolved upon it.And this is what is known to occult science as the cleavage of the personality. Here is once more clearly revealed how important it is to add to the exercises for higher training others for giving fixity and firmness to the judgment, and to the life of feeling and will. For if certainty and firmness are not brought into the higher world, it will at once be seen how weak the ego proves to be, and how it can be no fitting ruler over the powers of thought, feeling and will. In the presence of this weakness,[pg 356]the soul would be dragged by three different personalities in as many directions, and its inner individual separateness would cease. But should the development of the occult student proceed on the right lines, this multiplication of himself, so to speak, will prove to be a real step forward, and he will nevertheless continue, as a new ego, to be the strong ruler over the independent entities which now make up his soul.In the subsequent course of development this division or cleavage is carried further; thought, now functioning independently, arouses the activities of a fourth distinct psycho-spiritual being; one that may be described as a direct influx into the individual, of currents which bear a resemblance to thoughts. The entire world then appears as thought-structure, confronting man just like the plant and animal worlds in the realm of the physical senses. In the same manner feeling and will, which have become independent, stimulate two other powers within the soul to work in it as separate entities. And yet a seventh power and entity must be added, which resembles the ego itself. Thus man, on reaching a particular stage of development, finds himself to be composed of seven entities, all of which he has to guide and control.The whole of this experience becomes associated with a further one. Before entering the supersensible world, thinking, feeling, and willing were known to man merely as inner soul-experiences. But as soon as he enters the supersensible world he becomes[pg 357]aware of things which do not express physical sense realities, but psycho-spiritual realities. Behind the characteristics of the new world of which he has become aware, he now perceives spiritual beings. These now present themselves to him as an external world, just as stones, plants and animals in the physical sense world, have impressed his senses. Now the occult student is able to observe an important difference between the spiritual world unfolding itself before him and the world he has hitherto been accustomed to recognize by means of his physical senses. A plant of the sense-world remains what it is, whatever man's soul may think or feel about it. This is not the case, however, with the images of the psycho-spiritual world, for these change according to man's own thoughts and feelings. Man stamps upon them an impression which is the result of his own being.Let us imagine a particular picture presenting itself to man in the imaginative world. As long as he maintains indifference toward it, it will continue to show a particular form. As soon, however, as he is moved by feelings of like or dislike with regard to it, its form will change. Pictures, therefore, at first present not only something independent and external to man, but they reflect also what man himself is. These pictures are permeated through and through with man's own being. This falls like a veil over the other beings. In this case man, even if confronted by a real being, does not see this, but sees what he himself has created. Thus he may[pg 358]have something true before him, and yet see what is false. Indeed, this is not only the case in respect to what man has observed concerning his own being, but everything that is in him impresses itself upon the spiritual world.If, for example, a person has secret inclinations, which owing to education and character are precluded from revealing themselves in life, those inclinations will, nevertheless, take effect in the psycho-spiritual world, which is thus colored in a peculiar way, due to that person's being, quite irrespective of how much he may or may not know of his own being. And in order to be able to advance beyond this stage of development, it becomes necessary that man should learn to distinguish between himself and the spiritual world around him. It is necessary that he should learn to eliminate all the effects produced by his own nature upon the surrounding psycho-spiritual world. This can be done only by acquiring a knowledge of what we ourselves take with us into this new world. It is therefore primarily a question of self-knowledge, in order that we may become able to perceive clearly the surrounding psycho-spiritual world. It is true that certain facts of human development entail such self-knowledge as must naturally be acquired when one enters higher worlds. In the ordinary world of the physical senses man develops his ego, his self-consciousness, and this ego then acts as a point of attraction for all that appertains to man. All personal propensities, sympathies, antipathies, passions, opinions, etc., possessed[pg 359]by a person, group themselves, as it were, around this ego, and it is this ego likewise to which human Karma is attached. Were we able to see this ego unveiled, it would also be possible to see just what blows of fate it must yet endure in this and future incarnations, as a result of its life in previous incarnations and the qualities acquired. Encumbered as it is with all this, the ego must be the first picture that presents itself to the human soul, when ascending into the psycho-spiritual world. This double of the human being, in accordance with a law of the spiritual world, is bound to be his first impression in that world. It is easy to explain this fundamental law to ourselves, if we consider the following. In the life of the physical senses man is cognizant of himself only so far as he is inwardly conscious of himself in his thinking, feeling, and willing. This cognition is an inner one; it does not present itself to him externally, as do stones, plants and animals; but even through inner experiences, man learns to know himself only partially, for he has within him something that prevents deep self-knowledge, namely, the impulse to immediately transform this quality, when through self-cognition he is forced to admit its presence and concerning which he is unwilling to deceive himself.If he did not yield to this impulse, but simply turned his attention away from himself—remaining as he is—he would naturally deprive himself of even the possibility of knowing himself in regard to that particular matter. Yet should he“explore”[pg 360]himself, facing his characteristics without self-deception, he would either be able to improve them, or in his present condition of life he would be unable to do so. In the latter case a feeling would steal over his soul which we must designate a feeling of shame. Indeed, this is the way in which man's sound nature acts; it experiences through self-knowledge various feelings of shame. Even in ordinary life this feeling has a certain definite effect. A healthy-minded person will take care that that which fills him with this feeling does not express itself outwardly or manifest itself in deeds. Thus the sense of shame is a force urging man to conceal something within himself, not allowing it to be outwardly apparent.If we consider this well, we shall find it possible to understand why occult science should ascribe more far-reaching effects to another inner experience of the soul, very closely allied to this feeling of shame. Occult science finds that within the hidden depths of the soul a kind of secret feeling of shame exists, of which man in his life of the physical senses is unaware. Yet this secret feeling acts much in the same way as the conscious feeling of shame of ordinary life to which we have alluded; it prevents man's inmost being from confronting him in a recognizable image, or double. Were this feeling not present, man would see himself as he is in very truth; not only would he experience his thoughts, ideas, feelings and decisions inwardly, but he would perceive these as he now perceives stones, animals and plants.[pg 361]This feeling, therefore, is that which veils man from himself, and at the same time hides from him the entire spiritual world. For owing to this veiling of man's inner self, he becomes unable to perceive those things by means of which he is to develop organs for penetrating into the psycho-spiritual world; he becomes unable to so transform his own being as to render it capable of obtaining spiritual organs of perception.If man aims however to form these organs of perception through correct training, that which he himself really is appears before him as the first impression. He perceives his double. This self-recognition is inseparable from perception of the rest of the psycho-spiritual world. In the everyday life of the physical world the feeling of shame here described acts in such a manner as to be perpetually closing the door which leads into the psycho-spiritual world. If man would take but a single step in order to penetrate into that world, this instantly appearing but unconscious feeling of shame, conceals that portion of the psycho-spiritual world which would reveal itself. The exercises here described do, however, unlock this world: and it so happens that the above-mentioned hidden feeling acts as a great benefactor to man, for all that we may have gained, apart from occult training, in the matter of judgment, feeling and character, is insufficient to support us when confronted by our own being in its true form; its apparition would rob us of all feeling of selfhood, self-reliance and self-consciousness.[pg 362]And that this may not happen, provision must be made for cultivating sound judgment, good feeling and character, along with the exercises given for the attainment of higher knowledge.A correct method of tuition teaches the student as much of occult science as will, in combination with the many means provided for self-knowledge and self-observation, enable him to meet his double with assured strength. It will then appear to the student that he sees, in another form, a picture of the imaginative world with which he has already become acquainted in the physical world. Anyone who has first learned in the physical world, by means of his understanding, to apprehend rightly the law of Karma, is not likely to be greatly frightened when he sees his fate traced upon the image of his double. Anyone who, by means of his own powers of judgment, has made himself acquainted with the evolution of the universe, and the development of the human race, and who is aware that at a particular epoch of this development the powers of Lucifer penetrated into the human soul, will have little difficulty in enduring the sight of the image of his own individuality when he knows that it includes those Luciferian powers and all their accumulated effects.This will suffice to show how necessary it is that no one should demand admission into the spiritual world before having learned to understand certain truths concerning it; learning them by means of his own judgment, as developed in this world of[pg 363]the physical senses. All that has been said in this book previous to the chapter concerning“Perception of the higher worlds,”should have been assimilated by the student in the course of his regular development, by means of his ordinary judgment, before he has any desire to seek entrance himself into the supersensible worlds.Where the training has been such as to pay little heed to firmness and surety of judgment, and to the life of feeling and character, it may happen that the student will approach the higher world before being possessed of the necessary inner capacities. The meeting with his double would in this case overwhelm him. But what might also happen is that the person introduced into the supersensible world then would be totally unable to recognize this world in its true form, for it would be impossible for him to differentiate between what he sees in the things, and what they really are. For this distinction becomes possible only when a person himself has beheld the image of his own being and becomes able to separate from his surroundings everything which proceeds from his inner being.In respect to life in the world of physical sense, man's double becomes at once visible through the already mentioned feeling of shame when man nears the psycho-spiritual world, and in so doing, it also conceals the whole of that world. The double stands before the entrance as a“guardian,”denying admission to all who are as yet unfit, and it is therefore designated in occult science as the[pg 364]“guardian of the threshold of the psycho-spiritual world.”However, we may call it the“lesser guardian,”for there is another, of whom we shall speak later.And besides this meeting with his double on entering the supersensible world as here described, man encounters the Guardian of the Threshold when he passes the portals of physical death, and it gradually reveals itself during that psycho-spiritual development which takes place between death and a new birth. However, the encounter can in no wise crush us, for we then know of other worlds of which we are ignorant during the life between birth and death. A person entering the psycho-spiritual world without having encountered the Guardian of the Threshold would be liable to fall a prey to one delusion after another. For he would never be able to distinguish between that which he himself brings into that world and what really belongs to it. But correct training should lead the student into the domain of truth, not of error, and with such training the meeting must, at one time or another, inevitably take place, for it is the one indispensable precaution against the possibilities of deception and phantasm in the observation of supersensible worlds. It is one of the most indispensable precautions to be taken by every occult student, to work carefully upon himself in order not to become a visionary, subject to every possible deception and self-deception, suggestion and auto-suggestion. Wherever correct occult training is followed, the causes of such[pg 365]deceptions are destroyed at their source. It would of course be impossible to speak here exhaustively of the many details to be included in such precautions, and we can only indicate in general the underlying principles. The illusions to be taken into account arise from two sources. In part they proceed from the fact that our own soul-being colors reality. In the ordinary life of the physical sense-world, the danger arising from this source of deception is comparatively small, because here the outer world always obtrudes itself upon the observer in its own sharp outline, no matter how much the observer is inclined to color it according to his wishes and interests. As soon, however, as we enter the imaginative world, the images are changed by such wishes and interests, and we then have actually before us that which we ourselves have formed or, at any rate, helped to form. Now, since through this meeting with the Guardian of the Threshold the occult student becomes aware of everything within him, of that which he can take with him into the psycho-spiritual world, this source of delusion is removed, and the preparation which the occult student undergoes prior to his entering that world is in itself calculated to accustom him to exclude himself—even in matters appertaining to the physical world—when making his observations, thus allowing things and occurrences to speak for themselves. Any one who has sufficiently practiced these preparatory exercises may await this meeting with the Guardian of the Threshold in all tranquillity; by this meeting[pg 366]he will be definitely tested whether he is now really capable of putting aside his own being even when confronting the psycho-spiritual world.In addition to this there is another source of delusion. This becomes apparent when we place the wrong interpretation upon an impression we receive. We may illustrate it by means of a very simple example taken from the world of the physical senses. It is the delusion we may encounter when sitting in a railway carriage; wethinkthe trees are moving in the reverse direction to the train, whereas in fact we ourselves are moving with the train. Although there are many cases in which such illusions occurring in the physical world are more difficult to correct than the simple one we have mentioned, yet it is easy to see that, even within that world, means may be found for getting rid of those delusions if a person of sound judgment brings everything to bear upon the matter which may help to clear it up.But as soon as we penetrate into the psycho-spiritual world such elucidations become less easy. In the world of sense, facts are not altered by human delusions about them; it is therefore possible to correct a delusion by unprejudiced observation of facts. But in the supersensible world this is not immediately possible. If we desire to study a supersensible occurrence and approach it with the wrong judgment, we then carry that wrong judgment over into the thing itself, and it becomes so interwoven with the thing, that the two cannot be easily distinguished. The error then is not in the person[pg 367]and the correct fact external to him, but the error will have become a component part of the external fact. It cannot therefore be cleared up simply by unprejudiced observation of the fact. This is enough to indicate an extremely fertile source of illusion and deception for one who would venture to approach the supersensible world without adequate preparation.As the occult student has now acquired the faculty to exclude those illusions originating from the coloring of the supersensible world-phenomena with his own being, so must he now acquire the faculty of making ineffective the second source of illusions mentioned above.Only after the meeting with his double, can he eliminate what comes from himself and thus he will be able to remove the second source of delusion when he has acquired the faculty for judging by the very nature of a fact seen in the supersensible world, whether it is a reality or an illusion. Now if the illusions were of precisely the same appearance as the realities, differentiation would be impossible. But this is not the case. Illusions of the supersensible world have in themselves qualities which distinguish them definitely from the realities, and the important thing is for the occult student to know by what qualities he may be able to recognize those realities.Nothing seems more natural than that those ignorant of occult training should say:“How, then, is it at all possible to guard against delusions, since[pg 368]their sources are so numerous?”And further:“Can an occult student ever be safe from the possibility that all his so-called higher experiences may not turn out to be based on mere deception and self-deception (suggestion and auto-suggestion)?”Any one advancing these objections ignores the fact that all true occult training proceeds in such a manner as to remove those sources of delusion. In the first place, the occult student during his preparation, will have become possessed of enough knowledge about all that which may lead to delusion and self-delusion, that he will be in a position to protect himself against them. He has, in this respect, an opportunity, like that of no other human being, to render himself sober and capable of sound judgment for the journey of life. Everything he learns teaches him not to rely upon vague presentiments and premonitions. Training makes him as cautious as possible, and, in addition to this, all true training leads in the first place to concepts of the great cosmic events, to matters, therefore, which necessitate the exertion of the judgment, a process by which this faculty is at the same time rendered keener and more refined. But those who decline to occupy themselves with these remote subjects, and prefer keeping the revelations nearer at hand, might miss the strengthening of that sound power of judgment which gives certainty in distinguishing between illusion and reality. Yet even this is not the most important thing, but the exercises themselves, carried out through a systematic course of occult[pg 369]training. These must be so arranged that the consciousness of the student is enabled during meditation to scan minutely all that passes within his soul. In order to bring about imagination, the first thing to be done is to form a symbol. In this there are still elements taken from external observation; it is not only man who participates in their content, he himself does not produce them. Therefore he may deceive himself concerning them and assign their origin to wrong sources. But when the occult student proceeds to the exercises for inspiration, he drops this content from his consciousness and immerses himself only in the soul-activity which formed the symbol. Even here error is still possible: education and study etc., have induced a particular kind of soul-activity in man. He is unable to know everything about the origin of this activity. Now, however, the occult student removes this, his own soul-activity, from his consciousness; if then something remains, nothing adheres to it that cannot easily be reviewed; nothing can intrude itself in respect to its entire content that cannot easily be judged.In his intuition, therefore, the occult student possesses something which shows him the pure, clear reality of the psycho-spiritual world. And if he applies this recognized test to all that meets his observation in the realm of psycho-spiritual realities, he will be well able to distinguish appearance from reality. He may also feel sure that the application of this law provides just as effectually against delusions in the spiritual world as does the knowledge[pg 370]in the physical world that animaginarypiece of red-hot iron cannot burn him.It is obvious that this test applies only to our own experiences in the supersensible world, and not to communications made to us which we have to apprehend by means of our physical understanding and our healthy sense of truth. The occult student should exert himself to draw a distinct line of demarcation between the knowledge he acquires by the one means, and by the other. He should be ready on one the hand to accept communications made to him regarding the higher worlds, and should seek to understand them by using his powers of judgment. When, however, he is confronted by an“experience,”which he may so name because it is due to personal observation, he will first carefully test the same to ascertain whether it possesses exactly those characteristics which he has learned to recognize by means of infallible intuition.The meeting with the Guardian of the Threshold being over, the occult student will have to face other new experiences, and the first thing that he will become aware of is the inner connection which exists between this Guardian of the Threshold and that soul-power we have already characterized, when describing the cleavage of personality, as being the seventh power to resolve itself into an independent entity. This seventh entity is, indeed, in certain respects no other than the double, or Guardian of the Threshold itself, and it lays a particular task upon[pg 371]the student. Namely, that which he is in his lower self and which now appears to him in the image, he must guide and lead by means of the new-born higher self. This will result in a sort of battle with this double, which will continually strive for the upper hand. Now to establish the right relationship to it, to allow it to do nothing except what takes place under the influence of the new-born ego, this is what strengthens and fortifies man's forces.This matter of self-cognition is, in certain respects, different in the higher worlds from what it is in the physical sense-world. For whereas in the latter, self-cognition is only an inner experience, the newly born self immediately presents itself as an outward psycho-spiritual apparition. We see our new-born self before us like another being, yet we cannot perceive it in its entirety, for, whatever the stage to which we may have climbed on our journey to the supersensible worlds, there will always be still higher stages which will enable us to perceive more and more of our“higher self.”It can therefore only partially reveal itself to the student at any particular stage. Having once caught a glimpse of this higher self, man feels a tremendous temptation to look upon it in the same manner in which he is accustomed to regard the things of the physical sense-world. And yet this temptation is salutary; it is indeed necessary, if man's development is to proceed in the right manner. The student must here note what it is that appears as his double, as the Guardian of the Threshold, and place it by the side[pg 372]of the higher self, in order that he may rightly observe the disparity between what he is and what he is to become. But while thus engaged in observation he will find that the Guardian of the Threshold will assume quite a different aspect, for it will now reveal itself as a picture of all theobstacleswhich oppose the development of the higher ego, and he then becomes aware of what a load he drags about with him in his ordinary ego. And should the student's preparation not have rendered him strong enough to be able to say:“I will not remain at this point, but will persistently work my way upward toward the higher ego,”he will grow weak and will shrink back dismayed before the labor that lies before him. He has plunged into the psycho-spiritual world, but gives up working his way farther, and becomes a captive to that image which, as Guardian of the Threshold, now confronts the soul. And the remarkable thing here is that the person so situated will have no feeling of being a captive. He will, on the contrary, think he is going through quite a different experience, for the image called forth by the Guardian of the Threshold may be such as to awaken in the soul of the observer the impression that in the pictures which appear at this stage of development he has before him the whole universe in its entirety—the impression of having attained to the summit of all knowledge, and of there being, therefore, nothing left to strive after. Therefore, instead of feeling himself a captive, the student would believe himself rich beyond all measure, and in possession[pg 373]of all the secrets of the universe. Nor need this experience fill one with surprise, though it be the reverse of the facts, for we must remember that by the time these experiences are felt, we are already standing within the psycho-spiritual world, and that the special peculiarity of this world is that it reverses events—a fact which has already been alluded to in our consideration of life after death.The image seen by the occult student at this stage of development shows him a different aspect from that in which the Guardian of the Threshold first revealed itself. In the double first mentioned, were to be seen all those qualities which, as the result of the influence of Lucifer, are possessed by man's ordinary ego. But in the course of human development, another power has, in consequence of Lucifer's influence, also been drawn into the human soul; this is known as the force of Ahriman. It is this force that, during his physical existence, prevents man from becoming aware of those psycho-spiritual beings which lie behind the surface of the external world. All that man's soul has become under the influence of this force, may be discerned in the image revealing itself during the experience just described. Those who have been sufficiently prepared for this experience will, when thus confronted, be able to assign to it its true meaning, and then another form will soon become visible—one we may describe as the“greater Guardian of the Threshold.”This one will tell the student not to rest content with the stage to which he has attained, but[pg 374]to work on energetically. It will call forth in him the consciousness that the world he has conquered will only become a truth, and not an illusion, if the work thus begun be continued in a corresponding manner. Those, however, who have gone through incorrect occult training and would approach this meeting unprepared, would then experience something in their souls when they come to the“greater Guardian of the Threshold,”which can only be described as a“feeling of inexpressible fright”, of“boundless fear.”Just as the meeting with the“lesser Guardian”gives the occult student the opportunity of judging whether or not he is proof against delusions such as might arise through interweaving his own personality with the supersensible world, so too must he be able to prove from the experiences which finally lead to the“greater Guardian,”whether he is able to withstand those illusions which are to be traced to the second source mentioned farther back in this chapter. Should he be proof against the powerful illusion by which the world of images to which he has attained, is falsely displayed to him as a rich possession, when actually he is only a captive, then he is guarded also against the danger of mistaking appearance for reality during the further course of his development.To a certain degree the Guardian of the Threshold will assume a different form in the case of each individual. The meeting with him corresponds exactly to the way in which the personal element in[pg 375]supersensible observations is overcome, and therefore the possibility exists of entering a realm of experience which is free from any tinge of personality and is open to every human being.When the occult student has passed through the above experiences, he will be capable of distinguishing in the psycho-spiritual world between what he himself is and what is outside of him, and he will then recognize why an understanding of the cosmic occurrences narrated in this book, is necessary to man's understanding of humanity itself and its life process. In fact, we can understand the physical body only when we recognize the manner in which it has been built up through the developments undergone in the Saturn, Sun, Moon, and Earth periods, and we understand the etheric body when we follow its evolution through the Sun, Moon, and Earth stages of evolution. We further comprehend what is bound up with our earth-development at present, if we can grasp how all things proceed by the process of gradual evolution. Occult training places us in a position to recognize the connection between everything that is within man and the corresponding facts and beings existing in the world external to him. For it is a fact that each principle of man stands in some connection with the rest of the world. The outlines of these subjects could only be briefly sketched in this book. It must however be borne in mind that the physical body had, at the time of the Saturn development, for instance, no more than its[pg 376]rudimentary beginnings. Its organs—such as the heart, lungs, and brain—developed later during the Sun, Moon, and Earth periods, for which reason heart, lungs and brain are related to the evolutionary process of Sun, Moon and Earth.It is the same with the members of the etheric body, the sentient body, and the sentient soul. Man is the outcome of the entire world surrounding him, and every part of his constitution corresponds to some event, to some being in the external world. At a certain stage of his development the occult student comes to a realization of this relation of his own being to the great cosmos, and this stage of development may in the occult sense be termed a becoming aware of the relationship of the little world, the microcosm—that is, man himself—to the great world, the macrocosm. And when the occult student has struggled through to such cognition, he may then go through a new experience; he begins to feel himself united, as it were, with the entire cosmic structure, although he remains fully conscious of his own independence. This sensation is a merging into the whole world, a becoming“at one”with it, yetwithoutlosing one's own individual identity. Occult science describes this stage as the“becoming one with the macrocosm.”It is important that this union should not be imagined as one in which separate consciousness ceases and in which the human being flowers forth into the universe, for such a thought would only be the expression of an opinion resulting from untutored reasoning.[pg 377]Following this stage of development something takes place that in occult science is described as“beatitude.”It is neither possible nor necessary that this stage be more closely described, for no human words have the power to picture this experience and it may rightly be said that any conception of this state could be acquired only by means of such thought-power as would no longer be dependent upon the instrument of the human brain. The separate stages of higher knowledge, according to the methods of initiation that have been here described, may be enumerated as follows:1. The study of occult science, in the course of which we first of all make use of the reasoning powers we have acquired in the world of the physical senses.2. Attainment of imaginative cognition.3. Reading the secret script (which corresponds to inspiration).4. Working with the philosopher's stone (corresponding to intuition).5. Cognition of the relationship between the microcosm and the macrocosm.6. Being one with the macrocosm.7. Beatitude.These stages however need not necessarily be thought of as following one another consecutively, for in the course of training, the occult student, according to his individuality, may have attained a preceding stage only to a certain degree when he has already begun to practice exercises, corresponding[pg 378]to the next higher stage. For instance, it may be that when he has gained only a few reliable imaginative pictures, he will already be doing exercises which lead him on to draw inspiration, intuition, or cognition of the relationship between microcosm and macrocosm into the sphere of his own experiences.
Imaginative cognition is attained by developing the lotus flowers within the astral body. Through those exercises undertaken for the attainment of inspiration and intuition, particular movements, formations and currents which were previously absent, now appear in the human etheric or vital body. These are the very organs which enable man to“read the secret script,”and bring that which lies beyond it within his reach. For to the clairvoyant, the changes which occur in the etheric body of a person attaining to inspiration and intuition appear in the following manner. Near the physical heart a new center is forming in the etheric body, which[pg 350]develops into an etheric organ. From this organ, movements and currents flow toward different parts of the human body, in the most varied manner. The most important of these currents approach the lotus flowers, pass through them and their separate petals, and thence direct their course outward, pouring themselves into outer space in the form of rays. The more developed a person is, the greater will be the circumference around him in which these rays become discernible. This centre near the heart is not, however, formed at the very beginning, under correct training. It is first prepared. A temporary center is first formed in the head: this then moves down to the region of the larynx and is finally transferred into the region of the heart. Under an irregular course of development it would be possible for the organ in question to develop near the heart at the outset. In that case the student, instead of arriving in due course at adequate, tranquil clairvoyance by regular means, would run the risk of turning into a visionary and dreamer.
Subsequent development enables the occult student to render these currents and organized parts of this etheric body independent of his physical body and to use them independently. The lotus flowers then serve him as instruments by which to move his etheric body. Yet, before this can take place, certain currents and radiations must come into action around his entire etheric body, surrounding this, as it were, with a fine network, thus encasing it as though it were a separate entity. When this has[pg 351]taken place, the movements and currents of the etheric body can without hindrance touch the outer psycho-spiritual world and unite with it so that outer psycho-spiritual occurrences and inner ones (those within the human etheric body) blend into one another. When this comes to pass, the moment has arrived when man can consciously experience the world of inspiration. This cognition takes place in a manner different from cognition of the physical sense-world. In this latter, we become aware of the world by means of our senses and form our ideas and concepts from these perceptions. But in the case of cognition through inspiration, this is not so.
What is thus perceived is instantaneous; there is no thinking after the perception has taken place. That which in the case of physical sense-cognition is only afterward gained through the concept, is, in the case of inspiration, simultaneous with the perception. One would therefore become merged with the surrounding psycho-spiritual world, and be unable to differentiate oneself from it had not the fine network above alluded to been previously formed in the etheric body.
When exercises for intuition are practiced, they not only affect the etheric body but extend their influence to the supersensible forces of the physical body. But it must not, of course, be imagined that effects are brought about in the physical body which are discernible to ordinary sense-observation, for these effects the clairvoyant alone is able to judge, and they have nothing to do with external powers[pg 352]of perception. They come as the result of a ripened consciousness, when this latter is able to have intuitional experiences, even though it has divested itself of all previous inner and outer experiences. The experiences of intuition are, however, subtle, delicate and intimate, in comparison with which the physical body, at its present stage of development, is coarse. For this reason, it offers a positive hindrance to the success of any exercises for attaining intuition. Nevertheless, should these be pursued with energy and perseverance, and with the requisite inner calm, they will ultimately overcome those powerful hindrances of the physical body. The occult student will become aware of this when he notices how, by degrees, particular actions of his physical body which hitherto had taken place without his own volition, now come under his control. He will also become aware that for a brief time he will feel the need, for instance, of so regulating his breathing (or some similar act) as to bring it into a kind of harmonious accord with whatever is being enacted within his soul, be it exercises or other forms of inner concentration.
The ideal development would be that no exercises should be done by means of the physical body but that everything which has to take place within it should result only as a consequence of exercises for intuition. As, however, the physical body offers such powerful impediments, the training may permit of some alleviations. These consist in exercises which affect the physical body; yet everything in[pg 353]this domain that has not been directly imparted by the teacher, or those having knowledge and experience of these things, is fraught with danger. Such exercises, for instance, include a certain regulated process of breathing to be carried out for a very short space of time. These regulations of the breathing correspond in quite a definite way to particular laws of the psycho-spiritual world. Breathing is a physical process, and when this act is so carried out as to be the expression of a psycho-spiritual law, physical existence receives the direct stamp, as it were, of spirituality, and the physical matter is transformed.
For this reason occult science is able to call the change due to such direct spiritual influence, a transmutation of the physical body, and this process represents what is called“working with the philosopher's stone”by him who has a knowledge of these matters. He who knows these things, frees himself indeed from those concepts which have been limited by superstition, humbug and charlatanry. The significance of the phenomena does not become less to him who knows, just because, as a spiritual investigator, all superstition is foreign to him. When he has acquired a concept of a significant fact, he may be allowed to call it by itscorrect namealthough that name has been fixed upon it as a result of misunderstanding, error and nonsense.
Every true intuition is in fact a“working with the philosopher's stone,”because each genuine intuition calls directly upon those powers which act[pg 354]from out the supersensible world, into the world of the senses.
As the occult student climbs the path leading to cognition of the higher worlds, he becomes aware at a particular point that the cohesion of the powers of his own personality is assuming a different form from that which it possesses in the world of the physical senses. In the latter the ego brings about a uniform co-operation of the powers of the soul—primarily of thought, feeling and will. These three soul powers are actually, under normal conditions of human life, in perpetual relation one with another. For instance, we see a particular object in the external world, and it is pleasing or is displeasing to the soul; that is to say, the perception of the thing will be followed by a sense of either pleasure or displeasure. Possibly we may desire the object, or may have the impulse to alter it in some way or other; that is to say, desire and will associate themselves with perception and feeling. Now this association is due to the fact that the ego co-ordinates presentment (thinking), feeling, and willing, and in this way introduces order among the forces of the personality. This healthy arrangement would be interrupted should the ego prove itself powerless in this respect: if, for instance, the will went a different way from the feeling or thinking. No man would be in a healthy condition of mind who, while thinking this or that to be right, nevertheless wished to do something which he did not consider right.
The same would hold good if a person desired, not the thing that pleased him, but that which displeased him. Now the person progressing toward higher cognition becomes aware that feeling, thinking, and willing do actually assume a certain independence; that, for example, a particular thought no longer urges him, as though of itself, to a certain condition of feeling and willing. The matter resolves itself thus: We may comprehend something correctly by means of thinking, but in order to arrive at a feeling or impulse of the will on the subject, we need a further independent impetus, coming from within ourselves. Thinking, feeling and willing no longer remain three forces, radiating from the ego as their common centre, but become, as it were, independent entities, just as though they were three separate personalities. For this reason, therefore, a person's own ego must be strengthened, for not only must it introduce order among three powers, but the leadership and guidance of three entities have devolved upon it.
And this is what is known to occult science as the cleavage of the personality. Here is once more clearly revealed how important it is to add to the exercises for higher training others for giving fixity and firmness to the judgment, and to the life of feeling and will. For if certainty and firmness are not brought into the higher world, it will at once be seen how weak the ego proves to be, and how it can be no fitting ruler over the powers of thought, feeling and will. In the presence of this weakness,[pg 356]the soul would be dragged by three different personalities in as many directions, and its inner individual separateness would cease. But should the development of the occult student proceed on the right lines, this multiplication of himself, so to speak, will prove to be a real step forward, and he will nevertheless continue, as a new ego, to be the strong ruler over the independent entities which now make up his soul.
In the subsequent course of development this division or cleavage is carried further; thought, now functioning independently, arouses the activities of a fourth distinct psycho-spiritual being; one that may be described as a direct influx into the individual, of currents which bear a resemblance to thoughts. The entire world then appears as thought-structure, confronting man just like the plant and animal worlds in the realm of the physical senses. In the same manner feeling and will, which have become independent, stimulate two other powers within the soul to work in it as separate entities. And yet a seventh power and entity must be added, which resembles the ego itself. Thus man, on reaching a particular stage of development, finds himself to be composed of seven entities, all of which he has to guide and control.
The whole of this experience becomes associated with a further one. Before entering the supersensible world, thinking, feeling, and willing were known to man merely as inner soul-experiences. But as soon as he enters the supersensible world he becomes[pg 357]aware of things which do not express physical sense realities, but psycho-spiritual realities. Behind the characteristics of the new world of which he has become aware, he now perceives spiritual beings. These now present themselves to him as an external world, just as stones, plants and animals in the physical sense world, have impressed his senses. Now the occult student is able to observe an important difference between the spiritual world unfolding itself before him and the world he has hitherto been accustomed to recognize by means of his physical senses. A plant of the sense-world remains what it is, whatever man's soul may think or feel about it. This is not the case, however, with the images of the psycho-spiritual world, for these change according to man's own thoughts and feelings. Man stamps upon them an impression which is the result of his own being.
Let us imagine a particular picture presenting itself to man in the imaginative world. As long as he maintains indifference toward it, it will continue to show a particular form. As soon, however, as he is moved by feelings of like or dislike with regard to it, its form will change. Pictures, therefore, at first present not only something independent and external to man, but they reflect also what man himself is. These pictures are permeated through and through with man's own being. This falls like a veil over the other beings. In this case man, even if confronted by a real being, does not see this, but sees what he himself has created. Thus he may[pg 358]have something true before him, and yet see what is false. Indeed, this is not only the case in respect to what man has observed concerning his own being, but everything that is in him impresses itself upon the spiritual world.
If, for example, a person has secret inclinations, which owing to education and character are precluded from revealing themselves in life, those inclinations will, nevertheless, take effect in the psycho-spiritual world, which is thus colored in a peculiar way, due to that person's being, quite irrespective of how much he may or may not know of his own being. And in order to be able to advance beyond this stage of development, it becomes necessary that man should learn to distinguish between himself and the spiritual world around him. It is necessary that he should learn to eliminate all the effects produced by his own nature upon the surrounding psycho-spiritual world. This can be done only by acquiring a knowledge of what we ourselves take with us into this new world. It is therefore primarily a question of self-knowledge, in order that we may become able to perceive clearly the surrounding psycho-spiritual world. It is true that certain facts of human development entail such self-knowledge as must naturally be acquired when one enters higher worlds. In the ordinary world of the physical senses man develops his ego, his self-consciousness, and this ego then acts as a point of attraction for all that appertains to man. All personal propensities, sympathies, antipathies, passions, opinions, etc., possessed[pg 359]by a person, group themselves, as it were, around this ego, and it is this ego likewise to which human Karma is attached. Were we able to see this ego unveiled, it would also be possible to see just what blows of fate it must yet endure in this and future incarnations, as a result of its life in previous incarnations and the qualities acquired. Encumbered as it is with all this, the ego must be the first picture that presents itself to the human soul, when ascending into the psycho-spiritual world. This double of the human being, in accordance with a law of the spiritual world, is bound to be his first impression in that world. It is easy to explain this fundamental law to ourselves, if we consider the following. In the life of the physical senses man is cognizant of himself only so far as he is inwardly conscious of himself in his thinking, feeling, and willing. This cognition is an inner one; it does not present itself to him externally, as do stones, plants and animals; but even through inner experiences, man learns to know himself only partially, for he has within him something that prevents deep self-knowledge, namely, the impulse to immediately transform this quality, when through self-cognition he is forced to admit its presence and concerning which he is unwilling to deceive himself.
If he did not yield to this impulse, but simply turned his attention away from himself—remaining as he is—he would naturally deprive himself of even the possibility of knowing himself in regard to that particular matter. Yet should he“explore”[pg 360]himself, facing his characteristics without self-deception, he would either be able to improve them, or in his present condition of life he would be unable to do so. In the latter case a feeling would steal over his soul which we must designate a feeling of shame. Indeed, this is the way in which man's sound nature acts; it experiences through self-knowledge various feelings of shame. Even in ordinary life this feeling has a certain definite effect. A healthy-minded person will take care that that which fills him with this feeling does not express itself outwardly or manifest itself in deeds. Thus the sense of shame is a force urging man to conceal something within himself, not allowing it to be outwardly apparent.
If we consider this well, we shall find it possible to understand why occult science should ascribe more far-reaching effects to another inner experience of the soul, very closely allied to this feeling of shame. Occult science finds that within the hidden depths of the soul a kind of secret feeling of shame exists, of which man in his life of the physical senses is unaware. Yet this secret feeling acts much in the same way as the conscious feeling of shame of ordinary life to which we have alluded; it prevents man's inmost being from confronting him in a recognizable image, or double. Were this feeling not present, man would see himself as he is in very truth; not only would he experience his thoughts, ideas, feelings and decisions inwardly, but he would perceive these as he now perceives stones, animals and plants.
This feeling, therefore, is that which veils man from himself, and at the same time hides from him the entire spiritual world. For owing to this veiling of man's inner self, he becomes unable to perceive those things by means of which he is to develop organs for penetrating into the psycho-spiritual world; he becomes unable to so transform his own being as to render it capable of obtaining spiritual organs of perception.
If man aims however to form these organs of perception through correct training, that which he himself really is appears before him as the first impression. He perceives his double. This self-recognition is inseparable from perception of the rest of the psycho-spiritual world. In the everyday life of the physical world the feeling of shame here described acts in such a manner as to be perpetually closing the door which leads into the psycho-spiritual world. If man would take but a single step in order to penetrate into that world, this instantly appearing but unconscious feeling of shame, conceals that portion of the psycho-spiritual world which would reveal itself. The exercises here described do, however, unlock this world: and it so happens that the above-mentioned hidden feeling acts as a great benefactor to man, for all that we may have gained, apart from occult training, in the matter of judgment, feeling and character, is insufficient to support us when confronted by our own being in its true form; its apparition would rob us of all feeling of selfhood, self-reliance and self-consciousness.[pg 362]And that this may not happen, provision must be made for cultivating sound judgment, good feeling and character, along with the exercises given for the attainment of higher knowledge.
A correct method of tuition teaches the student as much of occult science as will, in combination with the many means provided for self-knowledge and self-observation, enable him to meet his double with assured strength. It will then appear to the student that he sees, in another form, a picture of the imaginative world with which he has already become acquainted in the physical world. Anyone who has first learned in the physical world, by means of his understanding, to apprehend rightly the law of Karma, is not likely to be greatly frightened when he sees his fate traced upon the image of his double. Anyone who, by means of his own powers of judgment, has made himself acquainted with the evolution of the universe, and the development of the human race, and who is aware that at a particular epoch of this development the powers of Lucifer penetrated into the human soul, will have little difficulty in enduring the sight of the image of his own individuality when he knows that it includes those Luciferian powers and all their accumulated effects.
This will suffice to show how necessary it is that no one should demand admission into the spiritual world before having learned to understand certain truths concerning it; learning them by means of his own judgment, as developed in this world of[pg 363]the physical senses. All that has been said in this book previous to the chapter concerning“Perception of the higher worlds,”should have been assimilated by the student in the course of his regular development, by means of his ordinary judgment, before he has any desire to seek entrance himself into the supersensible worlds.
Where the training has been such as to pay little heed to firmness and surety of judgment, and to the life of feeling and character, it may happen that the student will approach the higher world before being possessed of the necessary inner capacities. The meeting with his double would in this case overwhelm him. But what might also happen is that the person introduced into the supersensible world then would be totally unable to recognize this world in its true form, for it would be impossible for him to differentiate between what he sees in the things, and what they really are. For this distinction becomes possible only when a person himself has beheld the image of his own being and becomes able to separate from his surroundings everything which proceeds from his inner being.
In respect to life in the world of physical sense, man's double becomes at once visible through the already mentioned feeling of shame when man nears the psycho-spiritual world, and in so doing, it also conceals the whole of that world. The double stands before the entrance as a“guardian,”denying admission to all who are as yet unfit, and it is therefore designated in occult science as the[pg 364]“guardian of the threshold of the psycho-spiritual world.”However, we may call it the“lesser guardian,”for there is another, of whom we shall speak later.
And besides this meeting with his double on entering the supersensible world as here described, man encounters the Guardian of the Threshold when he passes the portals of physical death, and it gradually reveals itself during that psycho-spiritual development which takes place between death and a new birth. However, the encounter can in no wise crush us, for we then know of other worlds of which we are ignorant during the life between birth and death. A person entering the psycho-spiritual world without having encountered the Guardian of the Threshold would be liable to fall a prey to one delusion after another. For he would never be able to distinguish between that which he himself brings into that world and what really belongs to it. But correct training should lead the student into the domain of truth, not of error, and with such training the meeting must, at one time or another, inevitably take place, for it is the one indispensable precaution against the possibilities of deception and phantasm in the observation of supersensible worlds. It is one of the most indispensable precautions to be taken by every occult student, to work carefully upon himself in order not to become a visionary, subject to every possible deception and self-deception, suggestion and auto-suggestion. Wherever correct occult training is followed, the causes of such[pg 365]deceptions are destroyed at their source. It would of course be impossible to speak here exhaustively of the many details to be included in such precautions, and we can only indicate in general the underlying principles. The illusions to be taken into account arise from two sources. In part they proceed from the fact that our own soul-being colors reality. In the ordinary life of the physical sense-world, the danger arising from this source of deception is comparatively small, because here the outer world always obtrudes itself upon the observer in its own sharp outline, no matter how much the observer is inclined to color it according to his wishes and interests. As soon, however, as we enter the imaginative world, the images are changed by such wishes and interests, and we then have actually before us that which we ourselves have formed or, at any rate, helped to form. Now, since through this meeting with the Guardian of the Threshold the occult student becomes aware of everything within him, of that which he can take with him into the psycho-spiritual world, this source of delusion is removed, and the preparation which the occult student undergoes prior to his entering that world is in itself calculated to accustom him to exclude himself—even in matters appertaining to the physical world—when making his observations, thus allowing things and occurrences to speak for themselves. Any one who has sufficiently practiced these preparatory exercises may await this meeting with the Guardian of the Threshold in all tranquillity; by this meeting[pg 366]he will be definitely tested whether he is now really capable of putting aside his own being even when confronting the psycho-spiritual world.
In addition to this there is another source of delusion. This becomes apparent when we place the wrong interpretation upon an impression we receive. We may illustrate it by means of a very simple example taken from the world of the physical senses. It is the delusion we may encounter when sitting in a railway carriage; wethinkthe trees are moving in the reverse direction to the train, whereas in fact we ourselves are moving with the train. Although there are many cases in which such illusions occurring in the physical world are more difficult to correct than the simple one we have mentioned, yet it is easy to see that, even within that world, means may be found for getting rid of those delusions if a person of sound judgment brings everything to bear upon the matter which may help to clear it up.
But as soon as we penetrate into the psycho-spiritual world such elucidations become less easy. In the world of sense, facts are not altered by human delusions about them; it is therefore possible to correct a delusion by unprejudiced observation of facts. But in the supersensible world this is not immediately possible. If we desire to study a supersensible occurrence and approach it with the wrong judgment, we then carry that wrong judgment over into the thing itself, and it becomes so interwoven with the thing, that the two cannot be easily distinguished. The error then is not in the person[pg 367]and the correct fact external to him, but the error will have become a component part of the external fact. It cannot therefore be cleared up simply by unprejudiced observation of the fact. This is enough to indicate an extremely fertile source of illusion and deception for one who would venture to approach the supersensible world without adequate preparation.
As the occult student has now acquired the faculty to exclude those illusions originating from the coloring of the supersensible world-phenomena with his own being, so must he now acquire the faculty of making ineffective the second source of illusions mentioned above.
Only after the meeting with his double, can he eliminate what comes from himself and thus he will be able to remove the second source of delusion when he has acquired the faculty for judging by the very nature of a fact seen in the supersensible world, whether it is a reality or an illusion. Now if the illusions were of precisely the same appearance as the realities, differentiation would be impossible. But this is not the case. Illusions of the supersensible world have in themselves qualities which distinguish them definitely from the realities, and the important thing is for the occult student to know by what qualities he may be able to recognize those realities.
Nothing seems more natural than that those ignorant of occult training should say:“How, then, is it at all possible to guard against delusions, since[pg 368]their sources are so numerous?”And further:“Can an occult student ever be safe from the possibility that all his so-called higher experiences may not turn out to be based on mere deception and self-deception (suggestion and auto-suggestion)?”Any one advancing these objections ignores the fact that all true occult training proceeds in such a manner as to remove those sources of delusion. In the first place, the occult student during his preparation, will have become possessed of enough knowledge about all that which may lead to delusion and self-delusion, that he will be in a position to protect himself against them. He has, in this respect, an opportunity, like that of no other human being, to render himself sober and capable of sound judgment for the journey of life. Everything he learns teaches him not to rely upon vague presentiments and premonitions. Training makes him as cautious as possible, and, in addition to this, all true training leads in the first place to concepts of the great cosmic events, to matters, therefore, which necessitate the exertion of the judgment, a process by which this faculty is at the same time rendered keener and more refined. But those who decline to occupy themselves with these remote subjects, and prefer keeping the revelations nearer at hand, might miss the strengthening of that sound power of judgment which gives certainty in distinguishing between illusion and reality. Yet even this is not the most important thing, but the exercises themselves, carried out through a systematic course of occult[pg 369]training. These must be so arranged that the consciousness of the student is enabled during meditation to scan minutely all that passes within his soul. In order to bring about imagination, the first thing to be done is to form a symbol. In this there are still elements taken from external observation; it is not only man who participates in their content, he himself does not produce them. Therefore he may deceive himself concerning them and assign their origin to wrong sources. But when the occult student proceeds to the exercises for inspiration, he drops this content from his consciousness and immerses himself only in the soul-activity which formed the symbol. Even here error is still possible: education and study etc., have induced a particular kind of soul-activity in man. He is unable to know everything about the origin of this activity. Now, however, the occult student removes this, his own soul-activity, from his consciousness; if then something remains, nothing adheres to it that cannot easily be reviewed; nothing can intrude itself in respect to its entire content that cannot easily be judged.
In his intuition, therefore, the occult student possesses something which shows him the pure, clear reality of the psycho-spiritual world. And if he applies this recognized test to all that meets his observation in the realm of psycho-spiritual realities, he will be well able to distinguish appearance from reality. He may also feel sure that the application of this law provides just as effectually against delusions in the spiritual world as does the knowledge[pg 370]in the physical world that animaginarypiece of red-hot iron cannot burn him.
It is obvious that this test applies only to our own experiences in the supersensible world, and not to communications made to us which we have to apprehend by means of our physical understanding and our healthy sense of truth. The occult student should exert himself to draw a distinct line of demarcation between the knowledge he acquires by the one means, and by the other. He should be ready on one the hand to accept communications made to him regarding the higher worlds, and should seek to understand them by using his powers of judgment. When, however, he is confronted by an“experience,”which he may so name because it is due to personal observation, he will first carefully test the same to ascertain whether it possesses exactly those characteristics which he has learned to recognize by means of infallible intuition.
The meeting with the Guardian of the Threshold being over, the occult student will have to face other new experiences, and the first thing that he will become aware of is the inner connection which exists between this Guardian of the Threshold and that soul-power we have already characterized, when describing the cleavage of personality, as being the seventh power to resolve itself into an independent entity. This seventh entity is, indeed, in certain respects no other than the double, or Guardian of the Threshold itself, and it lays a particular task upon[pg 371]the student. Namely, that which he is in his lower self and which now appears to him in the image, he must guide and lead by means of the new-born higher self. This will result in a sort of battle with this double, which will continually strive for the upper hand. Now to establish the right relationship to it, to allow it to do nothing except what takes place under the influence of the new-born ego, this is what strengthens and fortifies man's forces.
This matter of self-cognition is, in certain respects, different in the higher worlds from what it is in the physical sense-world. For whereas in the latter, self-cognition is only an inner experience, the newly born self immediately presents itself as an outward psycho-spiritual apparition. We see our new-born self before us like another being, yet we cannot perceive it in its entirety, for, whatever the stage to which we may have climbed on our journey to the supersensible worlds, there will always be still higher stages which will enable us to perceive more and more of our“higher self.”It can therefore only partially reveal itself to the student at any particular stage. Having once caught a glimpse of this higher self, man feels a tremendous temptation to look upon it in the same manner in which he is accustomed to regard the things of the physical sense-world. And yet this temptation is salutary; it is indeed necessary, if man's development is to proceed in the right manner. The student must here note what it is that appears as his double, as the Guardian of the Threshold, and place it by the side[pg 372]of the higher self, in order that he may rightly observe the disparity between what he is and what he is to become. But while thus engaged in observation he will find that the Guardian of the Threshold will assume quite a different aspect, for it will now reveal itself as a picture of all theobstacleswhich oppose the development of the higher ego, and he then becomes aware of what a load he drags about with him in his ordinary ego. And should the student's preparation not have rendered him strong enough to be able to say:“I will not remain at this point, but will persistently work my way upward toward the higher ego,”he will grow weak and will shrink back dismayed before the labor that lies before him. He has plunged into the psycho-spiritual world, but gives up working his way farther, and becomes a captive to that image which, as Guardian of the Threshold, now confronts the soul. And the remarkable thing here is that the person so situated will have no feeling of being a captive. He will, on the contrary, think he is going through quite a different experience, for the image called forth by the Guardian of the Threshold may be such as to awaken in the soul of the observer the impression that in the pictures which appear at this stage of development he has before him the whole universe in its entirety—the impression of having attained to the summit of all knowledge, and of there being, therefore, nothing left to strive after. Therefore, instead of feeling himself a captive, the student would believe himself rich beyond all measure, and in possession[pg 373]of all the secrets of the universe. Nor need this experience fill one with surprise, though it be the reverse of the facts, for we must remember that by the time these experiences are felt, we are already standing within the psycho-spiritual world, and that the special peculiarity of this world is that it reverses events—a fact which has already been alluded to in our consideration of life after death.
The image seen by the occult student at this stage of development shows him a different aspect from that in which the Guardian of the Threshold first revealed itself. In the double first mentioned, were to be seen all those qualities which, as the result of the influence of Lucifer, are possessed by man's ordinary ego. But in the course of human development, another power has, in consequence of Lucifer's influence, also been drawn into the human soul; this is known as the force of Ahriman. It is this force that, during his physical existence, prevents man from becoming aware of those psycho-spiritual beings which lie behind the surface of the external world. All that man's soul has become under the influence of this force, may be discerned in the image revealing itself during the experience just described. Those who have been sufficiently prepared for this experience will, when thus confronted, be able to assign to it its true meaning, and then another form will soon become visible—one we may describe as the“greater Guardian of the Threshold.”This one will tell the student not to rest content with the stage to which he has attained, but[pg 374]to work on energetically. It will call forth in him the consciousness that the world he has conquered will only become a truth, and not an illusion, if the work thus begun be continued in a corresponding manner. Those, however, who have gone through incorrect occult training and would approach this meeting unprepared, would then experience something in their souls when they come to the“greater Guardian of the Threshold,”which can only be described as a“feeling of inexpressible fright”, of“boundless fear.”
Just as the meeting with the“lesser Guardian”gives the occult student the opportunity of judging whether or not he is proof against delusions such as might arise through interweaving his own personality with the supersensible world, so too must he be able to prove from the experiences which finally lead to the“greater Guardian,”whether he is able to withstand those illusions which are to be traced to the second source mentioned farther back in this chapter. Should he be proof against the powerful illusion by which the world of images to which he has attained, is falsely displayed to him as a rich possession, when actually he is only a captive, then he is guarded also against the danger of mistaking appearance for reality during the further course of his development.
To a certain degree the Guardian of the Threshold will assume a different form in the case of each individual. The meeting with him corresponds exactly to the way in which the personal element in[pg 375]supersensible observations is overcome, and therefore the possibility exists of entering a realm of experience which is free from any tinge of personality and is open to every human being.
When the occult student has passed through the above experiences, he will be capable of distinguishing in the psycho-spiritual world between what he himself is and what is outside of him, and he will then recognize why an understanding of the cosmic occurrences narrated in this book, is necessary to man's understanding of humanity itself and its life process. In fact, we can understand the physical body only when we recognize the manner in which it has been built up through the developments undergone in the Saturn, Sun, Moon, and Earth periods, and we understand the etheric body when we follow its evolution through the Sun, Moon, and Earth stages of evolution. We further comprehend what is bound up with our earth-development at present, if we can grasp how all things proceed by the process of gradual evolution. Occult training places us in a position to recognize the connection between everything that is within man and the corresponding facts and beings existing in the world external to him. For it is a fact that each principle of man stands in some connection with the rest of the world. The outlines of these subjects could only be briefly sketched in this book. It must however be borne in mind that the physical body had, at the time of the Saturn development, for instance, no more than its[pg 376]rudimentary beginnings. Its organs—such as the heart, lungs, and brain—developed later during the Sun, Moon, and Earth periods, for which reason heart, lungs and brain are related to the evolutionary process of Sun, Moon and Earth.
It is the same with the members of the etheric body, the sentient body, and the sentient soul. Man is the outcome of the entire world surrounding him, and every part of his constitution corresponds to some event, to some being in the external world. At a certain stage of his development the occult student comes to a realization of this relation of his own being to the great cosmos, and this stage of development may in the occult sense be termed a becoming aware of the relationship of the little world, the microcosm—that is, man himself—to the great world, the macrocosm. And when the occult student has struggled through to such cognition, he may then go through a new experience; he begins to feel himself united, as it were, with the entire cosmic structure, although he remains fully conscious of his own independence. This sensation is a merging into the whole world, a becoming“at one”with it, yetwithoutlosing one's own individual identity. Occult science describes this stage as the“becoming one with the macrocosm.”It is important that this union should not be imagined as one in which separate consciousness ceases and in which the human being flowers forth into the universe, for such a thought would only be the expression of an opinion resulting from untutored reasoning.
Following this stage of development something takes place that in occult science is described as“beatitude.”It is neither possible nor necessary that this stage be more closely described, for no human words have the power to picture this experience and it may rightly be said that any conception of this state could be acquired only by means of such thought-power as would no longer be dependent upon the instrument of the human brain. The separate stages of higher knowledge, according to the methods of initiation that have been here described, may be enumerated as follows:
1. The study of occult science, in the course of which we first of all make use of the reasoning powers we have acquired in the world of the physical senses.
2. Attainment of imaginative cognition.
3. Reading the secret script (which corresponds to inspiration).
4. Working with the philosopher's stone (corresponding to intuition).
5. Cognition of the relationship between the microcosm and the macrocosm.
6. Being one with the macrocosm.
7. Beatitude.
These stages however need not necessarily be thought of as following one another consecutively, for in the course of training, the occult student, according to his individuality, may have attained a preceding stage only to a certain degree when he has already begun to practice exercises, corresponding[pg 378]to the next higher stage. For instance, it may be that when he has gained only a few reliable imaginative pictures, he will already be doing exercises which lead him on to draw inspiration, intuition, or cognition of the relationship between microcosm and macrocosm into the sphere of his own experiences.