VII
THE
HIGHER EDUCATION OF THE SOUL
If a man
carries out the culture of his thoughts and feelings and emotions in
the way already described in the chapters on Probation,
Enlightenment, and Initiation, he then effects a change in his soul
such as Nature has effected in his body. Before this training, soul
and spirit are undifferentiated masses. In, such a state the
clairvoyant will perceive them as interlacing clouds, rotating
spirally, and having usually a dull glimmer of reddish colour or
reddish-brown, or, perhaps, of reddish-yellow; but after this culture
they begin to assume a brilliant yellowish-green or yellow-blue
colour, and become of a regular structure, A man attains to such
regularity of structure, and at the same time to the higher
knowledge, when he brings into the region of his thoughts, feelings,
and emotions, an order such as Nature has brought into his bodily
organs, by means of which he can see, hear, digest, breathe, speak,
and so forth. Gradually the student learns, as it were, to breathe,
to see with the soul, and to speak and hear, with the spirit.
In the
following pages only a few of the practical points pertaining to the
higher education of the soul and spirit will be more fully treated.
They are such as may be practically attained by anyone without
additional instruction, and by means of which a further step in
occult science nay be taken.
A
particular kind of discipline must be patiently attempted. Every
emotion of impatience produces a paralysing, nay, even a deadening,
effect on the higher faculties latent within us. One must not expect
immeasurable glimpses of the higher worlds to open out before one
from day to day, for assuredly, as a rule, this does not occur.
Content with the smallest attainment, repose and tranquillity must
more and more possess the soul. It is conceivable, of course, that
the learner should impatiently expect results but he will attain to
nothing so long as he fails to master this impatience. Nor is it of
any use to struggle against this impatience in the ordinary way, for
then it will only become stronger than ever. It is thus that men
deceive themselves, for in such a case it plants itself all the more
deeply in the depths of the soul. It is only by repeatedly
surrendering oneself to a single definite thought, and by making it
absolutely one's own, that anything is really attained. One should
think: “I must certainly do everything possible for the culture
of soul and spirit, but I will wait tranquilly until, by higher
powers, I shall be found worthy of definite illumination.” When
this thought has become so powerful in a man that it is an actual
trait in his character, he is treading the right path. This trait
will then express itself even in external affairs. The gaze of the
eye becomes tranquil; the movements of the body become sure; the
resolutions defined; and all that we call nervous susceptibility
gradually disappears. Rules that seem trifling and insignificant must
be taken into account. For example, suppose that someone affronts us.
Before this occult education, we should have directed our resentment
against the wrong-doer; there would have been an uprush of anger
within us. But in such a case the occult student will think to
himself: “An affront of this. kind can make no difference to my
worth,” and whatever must be done to meet the affront, he
accomplishes with calm and composure, not with passion. To him it is
not a matter of how an affront is to be borne, but without hesitation
he is led to punish an affront to his own person exactly as if it had
been offered to another, in which case one has the right to resent
it. It must, always be remembered that the occult training is
perfected not by coarse external processes, but by subtle, silent
alterations in the life of thought and emotion.
Patience
has an attractive, impatience a repellent, effect on the treasures of
the higher knowledge. In the higher regions of being, nothing can be
attained by haste and restlessness. Above all things, desire and
longing must be silenced, for these are qualities of the soul before,
which all higher knowledge recedes. However precious this knowledge
may be accounted, one must not desire to anticipate the time of its
coning. He who wishes to have it for his own sake will never attain
it. Before all things it is demanded that one should be true to
oneself in one's innermost soul. One must not there be deceived by
anything; one must encounter, face to face and with absolute
truthfulness, one's own faults, failings, and unfitness. The moment
you try to excuse to yourself any one of your weaknesses, you have
placed an obstacle in the way which is to lead you upward. Such
obstacles can only be removed by self-illumination. There is only one
way by which to get rid of our faults and weaknesses, and that is by
correctly appreciating them. All that is needed lies latent in the
human soul and can be evoked. It is even possible for a man to
improve his understanding and his reason, if in repose he makes it
clear to himself why he is weak in this respect. Self-knowledge of
this kind is naturally difficult, for the temptation to deceive
oneself is immeasurably great. He who is accustomed to be truthful
with himself has opened the portals into a deeper insight.
All
curiosity must fall away from the student. He must wean himself as
much as possible from inquiries into matters of which he only wishes
to know for the gratification of his personal thirst for knowledge.
He must only ask himself what things will assist him in the
perfection of his innermost being for the service of the general
evolution. Nevertheless, his delight in knowledge, and his devotion
to it must in no degree become relaxed. He must listen devoutly to
all that contributes to such an end, and should seek every
opportunity of doing so.
For this
interior culture it is especially necessary that the desire-life
should be carefully educated. One must not become wholly destitute of
desire, for if we are to attain to something it is necessary that we
should desire it, and a desire will always be fulfilled if a certain
special force be behind it. This particular force results from a
right knowledge: “Do not desire at all until you know the true
conditions of any sphere.” That is one of the golden rules for
the occult student. The wise man first ascertains the laws of the
world, and then his desires become powers which realise themselves.
Let us consider an example in which the effect is evident. There are
certainly many who would like to learn from their own intuition
something about their life before birth. Such a desire is altogether
aimless, and leads to no result so long as the person in question has
not acquired a knowledge of the laws that govern the nature of the
Eternal, and a knowledge of them in their subtlest and most intimate
character. But if he has actually acquired this knowledge and then
wishes to pass onward, he is able to do so by his elevated and
purified desire.
Moreover,
it is of no use to say to oneself: “Yes, I will forthwith
examine my previous life, and learn with that very aim in
view.” One must rather be ready to abandon this desire, to
eliminate it altogether, and learn, first of all, without considering
this aim. One should cultivate devotion to what is learnt without
regard to such an end. It is only then that one begins to possess the
desire which we are considering, in such a way that it leads to its
own fulfilment.
If one is
angry or vexed, a wall arises in the spiritual world, and those
forces which would open the eyes of the soul are shut away. For
example, if someone should annoy me, he sends forth a current into
the world of the soul. So long as one is capable of annoyance, one
cannot see this current. One's own annoyance clouds it. But neither
must it be supposed that when one feels annoyed no longer, one will
see an astral vision. For this it is indispensable that the eye of
the soul should be already developed; but the capacity for sight of
this kind is latent in everyone. It is true that so long as one is
capable of being annoyed it remains inoperative; but at the same time
it is not immediately present as soon as one has overcome to a small
extent this feeling of annoyance. One must continue to persevere in
the struggle with such a feeling, and patiently make progress: then,
some day, one will find that this eye of the soul has become
developed. Of course annoyance is not the only quality with which we
have to struggle before attaining this end. Many people grow
impatient or sceptical, because they have for years combated certain
qualities of the soul and yet clairvoyance has not ensued. They have
only developed some qualities and have allowed others to run wild.
The gift of clairvoyance first manifests itself when all those
qualities which do not permit the development of the latent faculties
are suppressed. Undoubtedly the beginnings of such hearing and seeing
may appear at an earlier period, but these are only young and tender
shoots which are subject to all possible error, and which, if they be
not carefully fostered, may quickly die off.
To the
qualities which, like anger and vexation, have to be combated, belong
such as ambition, timidity, curiosity, superstition, conceit, the
disease of prejudice, a needless love of gossip, and the making of
distinctions in regard to human beings according to the merely
outward marks of rank, sex, race, and so forth. In our time it is
difficult for people to comprehend that the combating of such
qualities can have any connection with an increase of capacity for
knowledge. But every devotee of Occultism is aware that much more
depends upon such matters than upon the expansion of the intellect or
the employment of artificial practices. It is particularly easy for a
misunderstanding of this point to arise, inasmuch as many believe
that one should cultivate foolhardiness because one must be fearless;
that one ought to ignore altogether the differences in men because
one has to combat the prejudices of race, rank, and so forth. Rather
does one first learn to appreciate these differences correctly, when
one is no longer entangled in prejudice. Even in the usual sense it
is true that a fear of any phenomenon baulks one from estimating it
rightly; that a race-prejudice prevents one from looking into a
man’s soul. The student of Occultism must bring his
common-sense to perfection in all its exactitude and subtlety.
Even
everything that a man says without having clearly thought it out will
place an obstacle in the path of his occult education. At the same
time we must here consider one point which can only be elucidated by
giving an example. Thus, if anyone should say something to which one
must reply, one should be careful to consider rather the intention,
the feelings, even the prejudices of this other person, than what one
has to say at the moment on the subject under discussion. In other
words, the student must apply himself keenly to the cultivation of a
certain fine tact. He must learn to judge how much it may mean to
this other person if his opinion be opposed. But he ought not, for
this reason, to withhold his own opinion. This must not be imagined
for a moment. One must give to the sneaker as careful a hearing as
possible, and from what one has heard should formulate one's own
reply. In such cases there is a certain thought which will constantly
recur to the student, and he is treading the true path if this
thought becomes so vital within him that it grows into a trait of his
character. The thought is as follows: “It is not a question of
whether my view be different from his, but whether he will discover
the right view for himself if I am able to contribute something
towards it.” By thoughts of such a kind, the mode of action and
the character of the student will be permeated with gentleness, one
of the most essential qualities for the reception of occult teaching.
Harshness only scares away that internal image which ought to be
evoked by the eye of the soul, but by gentleness are obstacles
cleared from the way, and inner organs opened.
Along
with this gentleness another trait will presently be developed in the
soul. He will make a quiet estimate of all the subtleties in the
soul-life around him, without considering the emotions of his own
soul. And if this condition has been attained, the soul-emotions in
the environment of anyone will have such an effect on him that the
soul within him grows, and growing, becomes organised, as a plant
expands in the sunlight. Gentleness and quiet reserve, and along with
these true patience, open the soul to the world of souls, and the
spirit to the region of spirits. Persevere in repose and retirement;
close the senses to that which they brought you before you began your
training; bring into utter stillness all those thoughts which, in
accordance with your previous habits, were tossed up and down within
you; become quite still and silent within, wait in patience, and then
will the higher worlds begin to develop the sight of your soul and
the hearing of your spirit. Do not suppose that you will immediately
see and hear in the worlds of soul and spirit, for all that you are
doing does but help the development of your higher senses, and you
will not be able to see with the soul and to hear with the spirit
before you have acquired those senses. When you have persevered for a
time in repose and retirement, then go about your daily affairs,
having first imprinted upon your mind the thought: “Some day
when I am ready, I shall attain what I am to attain.” Finally:
“Make no attempt whatever to attract any of these higher powers
to yourself by an effort of the will.” These are instructions
which every occult student receives from his teacher at the entrance
of the way. If he observes them, he then perfects himself; and if he
does not observe them, all his labour is in vain; but they are only
difficult of achievement for him who has not patience and
perseverance. No other obstacles exist save only those which one sets
for oneself, and these may be avoided by anyone if he really wills
it. It is necessary to continually insist upon this point, because
many people form an altogether wrong conception of the difficulty
that lies in the path of occultism. In a certain sense, it is easier
to accomplish the earlier steps of this way than it is for one who
has received no occult instruction to get rid of the difficulties of
every-day life. In addition to this, it must be understood that only
such things are here imparted as are attended by no danger to the
health of soul or body. There are certain other ways which lead more
quickly to the goal, but it is not well to treat of them publicly,
because they may sometimes have certain effects on a man which would
necessitate the immediate intervention of an experienced teacher, and
at all events would require his continual supervision. Now, as
something about these quicker ways frequently forces itself into
publicity, it becomes necessary to give express warning against
entering upon them without personal guidance. For reasons which only
the initiated can understand, it will never be possible to give
public instruction concerning these other ways in their real form,
and the fragments which here and there make their appearance can
never lead to anything profitable, but may easily result in the
undermining of health, fortune, and peace of mind. He who does not
wish to put himself in the power of certain dark forces, of whose
nature and origin he can know nothing, had far better avoid meddling
in such matters.
Something
may here be added concerning the environment in which the practices
of occult instruction ought to be undertaken. For this is not without
importance, though for almost every man the case is different. He who
practises in an environment which is only filled with selfish
interests, as, for example, the modern struggle for existence, ought
to be sure that these interests are not without their influence upon
the development of his spiritual organs. It is true that the inner
laws of these organs are so powerful that this influence cannot be
fatally injurious. Just as a lily, though placed in an environment,
however inappropriate, can never become a thistle, so too can the eye
of the soul never grow to anything but its destined end, even
although it be subjected to the influence of modern cities. But it is
well if, under all circumstances, the student should now and then
seek for his environment the quietude, the inner dignity, the
sweetness of Nature herself. Especially fortunate are the conditions
of him who is able to carry on his occult instruction altogether in
the green world of plants, or among the sunny mountains or the
delightful interplay of simple things. This develops the inner organs
in a harmony which can never be present in a modern city. He also is
more favourably situated than the mere townsman, who, during his
childhood at least, was able to breathe the perfume of the pines, to
gaze on the snowy peaks, or observe the silent activity of woodland
creatures and insects. Yet no one who is obliged to live in a city
should fail to give his evolving soul and spirit the nurture that
comes from the inspired utterances of the mighty teachers of man. He
who cannot every springtime follow day by day the unfolding of the
greenwood, ought in its place to draw into his heart the sublime
doctrines of the Bhagavad Gita, or of St. John's Gospel, or of Thomas
a Kempis. There are many paths to the summit of insight, but a right
selection is indispensable.
The adept
in occultism could, indeed, say much concerning these paths —
much that night seem strange to an uninitiated hearer. For example,
suppose that someone has advanced far along the occult path: he may
be standing at the very entrance to the sight of the soul and the
tearing of the spirit, and then he has the good fortune to pass over
the peaceful, or it may be the tempestuous, ocean, and a bandage
falls airway from the eyes of his soul. Suddenly he can see, suddenly
he attains to vision. Another, it may be, has advanced so far that
this bandage only needs to be loosened, and by some stroke of destiny
this occurs. On someone else this very stroke might actually have the
effect of paralysing his powers and undermining his energy, but for
the occult student it becomes the occasion of his enlightenment.
Perhaps a third has patiently persevered for years, and without any
marked result. Suddenly, while tranquilly seated in his quiet
chamber, light envelops him, the walls become transparent, they
vanish away, and a new world expands before his opened eyes, or is
audible to his awakened spirit.
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