IV
PROBATION
Probation
consists of a strict cultivation of the emotional and mental life.
Through this cultivation the “spiritual body” becomes
equipped with new instruments of perception and new organs of
activity, just as out of indeterminate living matter the natural
forces have fitted the physical body with organs.
The
beginning is made by directing the attention of the soul to certain
events in the world that surrounds us. Such events are germinating,
expanding, and flourishing of life on the one hand, and, on the other
hand, all things which are connected with fading, decaying, and dying
out. Wherever we turn our eyes we, can observe these things happening
simultaneously, and everywhere they naturally evoke in men feelings
and thoughts. But under ordinary circumstances a mean fails to attend
sufficiently to these thoughts and feelings. He hurries on too
quickly from impression to impression. What is necessary, therefore,
is that he should fix his attention intently and quite consciously
upon these phenomena. Wherever he observes expansion and flourishing
of a certain kind, he must banish everything else from his soul, and
entirely surrender himself for a short time to this one impression.
He will soon convince himself that a sensation which. heretofore in a
similar case would have merely flitted through his soul, is now so
magnified that it becomes of a powerful and energetic nature. He must
now allow this thought-form to reverberate quietly within himself,
and to do so he must become inwardly quite still. He should draw
himself away from the outward world, and only follow that which his
soul tells him of this expansion and flourishing.
Yet it
must not be thought that we can make much progress if we blunt our
senses to the world. First, one must contemplate these objects as
keenly and precisely as possible, and it is then that one should give
oneself up to the sensations that result, and the thoughts that arise
within the soul. What is important is this: that one should direct
the attention, with perfect inner balance, upon both of these
phenomena. If one obtains the necessary quiet and surrenders oneself
to that which arises in the soul, one will then, in due time, obtain
the following experiences: One will notice new kinds of thoughts and
feelings, unknown before, uprising in the soul. Indeed, the more one
fixes the attention in such a way alternately upon something growing,
expanding, and flourishing, and upon something else that is fading
and decaying, the more vivid will these feelings become. And just as
natural forces evolve out of living matter the eyes and ears of the
physical body, so will the organs of clairvoyance evolve themselves
from the feelings which are thus evoked. A definite thought-form
unites itself with the germinating and expanding object, and another,
equally definite, with that which is fading and decaying. But this
will only take place if the cultivation of these feelings be striven
for in the way described.
It is
only approximately possible to describe what these feelings are like.
Indeed, everyone must attain his own conception of them as he passes
through these inward experiences. He who has frequently fixed his
attention on the phenomena of germinating, expanding, and
flourishing, will feel something remotely allied to the sensation of
a sunrise; and the phenomena of fading and decaying will produce in
him an experience comparable, in the same way, to the gradual
uprising of the moon on the horizon. Both these feelings are forces
which, when carefully cultivated, with a continually increasing
improvement, will lead to the greatest occult results. To him who
again and again, systematically and with design, surrenders himself
to such feelings, a new world is opened. The “spiritual”
world, the so-called “astral plane,” begins to dawn upon
him. Blooming and fading are no longer facts which make indefinite
impressions on, him, as of old, but they rather form themselves into
spiritual lines and figures have for the different phenomena
different forms. A blooming flower, an animal growing, a decaying
tree, evoke in his soul definite lines. The astral plane slowly
broadens out before him. Nor are these forms in any sense arbitrary.
Two students who find themselves at the same stage of development
will always see the same lines and figures under the same conditions.
Just as certainly as a round table will be seen as round by two
normal persons, not as round by the one and square by the other; so,
too, before the perception of two souls a blooming flower will
present the same spiritual form. And just as the shapes of animals
and plants are described in ordinary natural history, so, too, the
teacher in an occult school describes and delineates the spiritual
forms of growing and decaying processes after their nature and
species.
If the
student has progressed so far that he can see such aspects of
phenomena which are also physically observable with his external
eyes, he will not then be far from the stage when he shall behold
things that have no physical existence, and must therefore remain
entirely hidden to those who have undergone no training in the occult
school.
It should
be emphasised that the occult explorer ought never to lose himself in
speculation on the meaning of this or that. By such intellectualising
he only brings himself away from the right road. He ought to look out
on the sense-world freshly, with healthy senses and quickened
observation, and then to give himself up to his own sensations. He
ought not to wish, in a speculating manner, to make out what this or
that means, but rather to allow the things themselves to inform him.
[It should be remarked that the artistic perception, when coupled
with a quiet introspective nature, forms the best foundation for the
development of occult faculties. It pierces through the superficial
aspect of things, and in so doing touches their secrets.]
A further
point of importance is that which is called in occult science
“orientation in the higher worlds.” This point is
attained when one realises with complete consciousness that feelings
and thoughts are veritable realities, just as much as are tables and
chairs in the world of the physical senses. Feelings and thoughts act
upon each other in the astral-world and in the thought (or mental)
world just as objects of sense act upon each other in the physical
world. As long as anyone is not truly permeated with this realisation
he will not believe that an evil thought projected from his mind may
have as devastating an effect upon other thought forms as that
wrought upon physical objects by a bullet shot at random. Such a one
will perhaps never allow himself to perform a physically visible
action which he considers to be wrong, yet he will not shrink from
harbouring evil thoughts or feelings, for these do not appear to him
to be dangerous to the rest of the world. Nevertheless we can only
advance in occult science if we guard our thoughts and feelings in
just the same way as such a man would guard the steps he takes in the
physical world. If anyone sees a wall before him he does not attempt
to dash right through it, but directs his course alongside. In other
words, he guides himself by the laws of the physical world.
There are
such laws also in the world of thought and feeling but there they
cannot impose themselves upon us from without. They must flow out of
the life of the soul itself. One arrives at such a condition when one
forbids oneself, at all times, to foster wrong thoughts, or feelings.
All arbitrary goings to-and-fro, all idle fancies, all accidental
ups-and-downs of emotion must be forbidden in the same way. But, in
so doing, let it not be thought that one brings about a deficiency of
emotion. On the contrary, if we regulate our interior life in this
manner, we shall speedily find ourselves rich in feelings and in
genuine creative imagination. In place of a mere chaos of petty
feelings and fantastic trains of thought, there appear significant
emotions, and thoughts that are fruitful, and it is emotions and
thoughts of this kind that lead a man to “orientation in the
higher world.” He has entered into the right condition for the
things of that world, and they entail for him definite consequences.
Just as a physical man finds his way between physical things, so,
too, his path now leads him straight between the growing and the
fading which he has already come to know in the way described above.
For he follows all processes of growing and flourishing, and, on the
other hand, of withering and decaying — it is necessary for his
own and the world's prosperity.
The
occult student has also to bestow a further care on the world of
sound. He must discriminate between the tones which are produced from
the so-called inert (lifeless) bodies (for example, a bell, a musical
instrument, or a falling mass), and those which proceed from a living
creature (an animal or a person). He who hears the striking of a bell
will receive the sound and attach to it a certain sensation, but he
who hears the cry of an animal will, in addition to this sensation,
become aware that the sound reveals also an inward experience of the
animal, either of pain or of pleasure. The student is concerned with
the latter aspect of the sound. He must concentrate his whole
attention upon it, so that the sound reveals to him something that
lies outside of his own soul, and, more than this, must merge himself
in this exterior thing. He must closely connect his own emotion with
the pleasure or pain communicated to him by means of the sound. He
must care nothing whether for him the sound be pleasant or
unpleasant, welcome or not, and his soul must be filled only with
that which proceeds from the creature out of whom the sound has come.
He who systematically and deliberately performs such exercises will
develop within himself the faculty of intermingling, as it were, with
the creature from which the sound proceeded. A person sensitive to
music will find it easier to cultivate his spiritual life in this
respect than one who is unmusical, but no one should think that a
mere sense of music will take the place of this culture.
As an
occult student, one must learn to contemplate the whole of nature in
this way. By so doing a new faculty is sown in the world of thought
and feeling. Through her manifold sounds the whole of Nature begins
to whisper secrets to the student. What was hitherto merely
incomprehensible noise to his soul will become by this means a
coherent language of Nature. And whereas, hitherto, he only heard
sound from the resonance of so-called inanimate objects, he now
understands a new speech of the soul. Should he advance in this
culture of the soul, he will soon learn that he can hear what
hitherto he did not even surmise. He begins to hear with the
soul.
One thing
more must be added before we can reach the topmost point of this
region. What is of very special importance in the development of the
student is the way in which he hears the speech of other men. He must
accustom himself to do this in such a way that while doing so his
inner self is absolutely still. If someone expresses an opinion and
another hears it, the inner self of the latter will be stirring in
general assent or contradiction. Many people in such a case feel
themselves urged to an expression of their assent, or, more
especially, of their contradiction. All such assent or contradiction
must, in the occult student, be silenced. It is not imperative that
he should therefore quite suddenly begin to make his life entirely
different, in order that he may attain to this inward and fundamental
calm. He might, therefore, begin by doing so in special cases,
deliberately selected by himself. Thus quite slowly and by degrees
will this new way of listening creep into his habits, as of itself.
In the occult schools these things are systematically practised. For
the sake of practice the student is obliged to listen for a certain
period to the most contradictory thoughts, and at the same time to
suppress all assent, and more especially all adverse criticism.. The
point is that in such a way not only all intellectual judgment is
silenced, but also all sense of displeasure, denial, or even
acceptance. And the student must be particularly watchful that such
feelings, even if they are not upon the surface, do not still remain
in the innermost recesses of the soul. He must listen, for example,
to the statements of people who in some respects are far beneath him,
and yet, while so doing, suppress every feeling of greater knowledge
or of superiority. It is useful for everyone to listen in this way to
children, for even the wisest may learn very, very much from
children. So does it come about that we hear the words of others
impersonally, completely divested of our own personality with its
opinions and feelings. He who thus makes a practice of listening
uncritically, even when a completely contradictory opinion is
advanced, learns again and again to blend himself, to become
identified, with the being of another. He then hears, as it were,
through the words and into, the souls of others. Through continual
exercise of this kind only, sound becomes the right medium for the
revelation of the spirit and the soul. Of course, it implies the
strictest self-discipline, but it leads to a high goal. When these
practices are undertaken in connection with those that deal with the
sounds of Nature, the soul develops a new sense of hearing. It is now
able to receive demonstrations from the spiritual world which do not
find their expression in outward sounds apprehensible by the physical
ear. The perception of the “inner word” awakens.
Gradually truths from the spiritual world reveal themselves to the
student, and he hears them expressed in a spiritual way. [Only to him
who by listening disinterestedly becomes able to perceive really from
within, silently, without emotion arising from personal opinion or
personal taste, — only to such can speak the Great Souls who
are known in Occultism as the Masters. As long as our opinions and
feelings are in a state of vehement opposition to the communications
from the Masters, They remain silent.]
All high
truths are attained through such “inner encouragement,”
and what we may hear from the lips of a genuine occult teacher has
been experienced in this manner. And in so saying it must not be
supposed that it is unimportant to acquaint oneself with the writings
on occult science, before one can actually gain this inner
encouragement. On the contrary, the reading of such writings, and the
listening to eminent teachers of occult lore, are themselves the
means of attaining a personal knowledge. Every sentence of the
esoteric wisdom which one hears is adapted to direct the sense to
that point which must be attained before the soul can experience a
real advance. To the practice of all which has here been indicated,
must be added an ardent study of what the occult teacher gives out to
all the world. In all occult schools such a study belongs to the
probationary period, and he who would employ all other methods will
attain no goal if he omits the instructions of the occult teacher,
for inasmuch as these instructions proceed from an actual
“inner word,” an actual “encouragement,” they
possess in themselves a spiritual vitality. They are not mere words:
they are living powers; and while you follow the words of an
occultist, while you read a book which comes from a genuine inner
experience, powers are at work in your soul which make you
clairvoyant, just as natural forces have created out of living matter
your eyes and ears.
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