II
THE CONSTITUTION OF THE
ETHERIC BODY
THE cultivation
of the astral body, as it has been described in the foregoing
chapter, permits of a person perceiving supersensual
phenomena, but he who would really find his way about the
astral world must not tarry at this stage of evolution. The
mere motion of the lotus-flowers does not really suffice. The
student should be able to regulate and control the movement
of his astral organs independently, and with complete
consciousness. Otherwise, he would become, as it were, a
plaything for external forces and powers. If he does not wish
to become such, he must acquire the faculty of hearing what
is known as “the inner word,” and to effect this
it is needful to evolve not merely the astral but also the
etheric body. This is the fine body which to the eyes of the
clairvoyant appears as a kind of wraith of the physical body.
It is to some extent a medium between the physical and the
astral bodies. If one is equipped with clairvoyant powers,
one can quite consciously suggest away the physical body of a
person. On that higher plane it is no more than what is
ordinarily an exercise of one's attention. Just as a person
can withdraw his attention from anything that is before him
so that it does not exist for him, so can the clairvoyant
blot out a physical body from his observation so that it
becomes, for him, physically transparent. If he applies this
power to a human being who stands in front of him, nothing
remains in his soul-sight except the etheric body and the
astral body, which is greater than either of the other two
and interpenetrates them both. The etheric body has
approximately the size and form of the physical body, so that
it practically fills the same space. It is an extremely
delicate and finely-organized vehicle. [ Note 1 ] Its principal color is different from
the seven contained in the rainbow. He who is able to observe
it is introduced to a color which is not observable by the
sense-perceptions. It can be compared to the color of a young
peach-blossom as accurately as to any. If one desires to
contemplate the etheric body alone, one has to extinguish
one's observation of the astral body by an exercise of
attention similar to that already suggested. If one omits to
do so, one's view of the etheric body is confused by the
complete interpenetration of the astral body.
Now the
particles of this etheric body are in continual motion.
Countless currents pass through it in every direction. By
these currents life itself is supported and regulated. Every
body that has life, including the animals and plants,
possesses such an etheric double. Even in minerals there are
traces of it perceptible to the attentive observer. These
currents and movements are almost entirely independent of the
human will and consciousness, just as the action of the heart
or stomach in the physical body is independent of our will.
As long as a person does not take his development (in the
sense of acquiring supersensual faculties) in-to his own
hands, this independence remains. For his development at a
certain stage consists precisely in adding to the unconscious
independent outrayings and movements of the etheric body that
by which the individual is enabled to influence them in a
conscious manner by himself.
When his occult
education has progressed so far that the lotus-flowers
described in the foregoing chapters begin to bestir
themselves, then the student is given certain directions
which lead to the evocation of particular currents and
movements within his etheric body. The object of these
directions is to fashion in the region of the physical heart
a kind of center from which these outrayings and movements,
with their manifold forms and colors, may go forth. The
center is, in reality, not merely a given point, but a most
complicated structure, a really wonderful organ. It glows and
shimmers with all kinds of color and displays forms of the
greatest symmetry-forms which are capable of transformation
with astonishing speed. Other forms and outrayings of color
proceed from this organ to the other parts of the body, as
also to those of the astral body, which they entirely pervade
and illumine. The most important of these rays move, however,
toward the lotus-flowers. They pervade each petal and
regulate its revolutions; then, streaming out at the points
of the petals, they lose themselves in the surrounding space.
The more evolved a person may be, the greater becomes the
circumference to which these rays extend.
The
twelve-petalled lotus-flower has a peculiarly close
connection with the center already described. The rays move
directly into it, and from it proceed, on the one side,
toward the sixteen-petalled and the two-petalled lotuses,
and, on the other, the lower side, to the lotuses of eight,
of six, and of four petals. This is the reason why the very
greatest care must be given to the development of the
twelve-petalled lotus. If any imperfection be there allowed,
the entire formation of the whole structure must remain
disorderly. From what has been been said, one may imagine how
delicate and intimate is this occult education, and how
strictly one has to conduct oneself if everything is to be
developed in the proper way. It will now be quite evident
that instruction concerning the development of supersensual
faculties can only be given by one who has already
experienced everything which he desires to awaken in another,
and who is unquestionably in a position to know whether his
instructions will be rewarded with success.
If the student
follows out what is prescribed for him in these instructions,
he introduces into his etheric body outrayings and vibrations
which are in harmony with the laws and the evolution of the
world to which he belongs. Consequently, these instructions
are reflections of the great laws which govern the
development of the world. They consist of special exercises
in meditation and in concentration, which, if appropriately
practised, produce the results described. The content of
these instructions may only be imparted to the individual
during his occult education. At certain periods these
instructions must entirely pervade his soul with their
content, so that he is inwardly, as it were, filled with it.
He starts quite simply with what is necessary above all
things, a deepening and an interiorization of the reasonable
and sensible thought of the head. This thought is thus made
free and independent of all sense-impressions or experiences.
It is in a certain manner concentrated into a point which is
entirely in the power of the individual. By doing this a
preliminary center for the rays of the etheric body is
formed. This center is not yet in the region of the heart,
but in that of the head, and it appears to the clairvoyant as
the outgoing point of the vibrations. Only that occult
educational course is successful which creates this center
first. If this center were from the outset transferred to the
region of the heart, the clairvoyant could doubtless obtain
glimpses of the higher worlds; but he would yet lack any true
insight into the connection between these higher worlds and
that of our senses, and this for the individual at a certain
stage of the world's evolution is an unconditional necessity.
The clairvoyant must not become a mere enthusiast; he must
retain his footing upon firm earth.
The center in
the head, when it has become duly settled, is then
transferred further down, that is to say, to the region of
the larynx. This change is again induced by a particular
exercise of concentration. Then the characteristic vibrations
of the etheric body stream forth from this point, and
illuminate the astral space that surrounds the
individual.
A further
exercise enables the student to determine for himself the
position of his etheric body. Hitherto this position depended
upon the forces which came from without or proceeded from the
physical body. By means of such development the individual is
able to direct the etheric body to all sides. This faculty is
effected by outrayings which move approximately along both
hands and are centered in the two-petalled lotus that is
situated in the region of the eyes. As a result of all this,
the rays which flow forth from the larynx are shaped into
round forms of which a quantity proceed to the two-petalled
lotus, and from there take their way as undulating currents
along the hands.
One finds as a
further development that these currents branch out, ramify in
a delicate manner, and become in a certain sense like
wicker-work, so that the entire etheric body is enmeshed in a
network. Since hitherto the etheric body has had no closure
to externals, so that the life-currents of the great ocean of
life flowed freely in and out, it now becomes necessary that
impacts from outside should pass through this cuticle. Thus
the individual becomes sensitive to these external streams:
they become perceptible to him. The time has now come to give
the complete system of rays and vibrations a center in the
heart. That, again, is accomplished by means of a meditative
and concentrative exercise, and simultaneously the student
attains the point at which he can hear the “inner
word.” All things now acquire for him a new
significance. They become audible, as it were, in their
innermost nature; they speak to him from their true being.
The currents already described place him in touch with the
interior of the world to which they appertain. He begins to
mingle his life with the life of his environment, and can let
it reverberate in the vibrations of his lotus-flowers. Thus
the individual enters the spiritual world. If he has come so
far, he acquires a new understanding of all that the great
teachers of humanity have uttered. The sayings of the Buddha,
for instance, now produce a new effect upon him. They pervade
him with a beatitude of which he had never dreamed before.
For the sound of the words now follows the movements and
rhythms which he has formed within himself. He is now able to
know directly how a person like the Buddha did not proclaim
his own individual revelations, but those which flowed into
him from the inmost being of all things. A fact must here be
explained which could only be comprehended in the light of
what has already been said. The many repetitions in the
sayings of the Buddha are not rightly understood by the
people of our present evolutionary stage. For the occult
student they are like something upon which he may gladly let
his inner senses rest, for they correspond to certain
rhythmic movements in the etheric body. Devotional musing on
these, with complete inward peace, creates a harmony with
these movements, and because they themselves are echoes of
certain universal rhythms which also at particular points
repeat themselves and make regular returns to their former
modes, the individual, listening to the wisdom of the Buddha,
puts himself into harmony with the secrets of the
universe.
In the
theosophical handbooks we meet with four attributes which
must be developed by the student on what is called the
probationary path, in order that he may attain the higher
knowledge. The first is the faculty for discriminating
between the eternal and the temporal, the true and the false,
the truth and mere opinion. The second is a right estimate of
the eternal and true as opposed to the perishable and
illusory. The third faculty is that of practising the six
qualities already mentioned in the foregoing chapters:
thought-control, control of action, perseverance, tolerance,
good faith, and equanimity. The fourth attribute necessary is
the longing for freedom. A mere intellectual comprehension of
what is included in these attributes is utterly worthless.
They must become so incorporated into the soul that they
endure as inner habits. Let us take, for instance, the first
of these attributes — the discrimination between the
eternal and the temporal. One must so educate oneself that
quite naturally one discriminates in everything that
confronts one between its impermanent characteristics and
those that will endure. This can only be accomplished if in
one's observation of the external world one continues again
and again to make this attempt. At last the gaze in quite a
natural way discerns what endures, just as hitherto it had
satisfied itself with the impermanent. “All that is
impermanent is only a parable”— that is a truth
which becomes an obvious conviction for the soul. And so,
too, must it be with the others of the four attributes an the
path of probation.
Now under the
influence of these four spiritual habits the etheric body
actually transforms itself. By the first — the
discrimination between the true and the false — the
center already described is formed in the head and that in
the larynx is prepared. The exercises of concentration,
before mentioned, are above all things essential to any true
formation. It is they that create, while the four spiritual
habits bring to fruition. If the center in the larynx has
been prepared, the free control of the etheric body, as above
explained, will follow, and its separation, its network
covering, be produced by the correct estimating of the
eternal as opposed to the impermanent. If the student
acquires this power of estimation, the facts of the higher
worlds will gradually become perceptible. Only it must not be
thought that one has merely to perform those actions which
appear to be important when measured by the intellect alone.
The smallest action, every little thing accomplished, has
something of importance in the vast household of the world,
and it is only necessary that one should become conscious of
this importance. It is not a question of underestimating the
daily affairs of life, but of rightly estimating them. Enough
has been said in the previous chapter of the six virtues of
which the third attribute is composed. They are connected
with the development of the twelve-petalled lotus in the
region of the heart, and this, as already indicated, is
associated with the life-current of the etheric body. The
fourth attribute, which is the longing for freedom, serves to
bring to fruition the etheric organ situated in the heart. If
these attributes have become real spiritual habits, the
individual frees himself from everything which only depends
upon the capacities of his personal nature. He ceases to
contemplate things from his own separate standpoint. The
limits of his narrow self, which fetter him to this outlook,
disappear. The secrets of the spiritual world reveal
themselves to his inner self. This is liberation. For all
fetters constrain the individual to regard things and beings
as if they corresponded to his personal limitations. From
this personal manner of regarding things the occult student
must become independent and free.
From this it
will be clear that the writings which have proceeded from the
mighty sages can become effective in the innermost deeps of
human nature. The sayings concerning the four attributes are
just such emanations of “primeval wisdom.” They
can be found under one form or another in all the great
religions. The founders of the great religions did not give
mankind these teachings from vague feeling. They based them
an much firmer foundations, because they were mighty
Initiates. Out of their knowledge did they shape their moral
teachings. They were aware how these would react upon the
finer nature of men, and desired that the culture of these
qualities should gradually lead to the organization of that
finer nature. To live according to these great religions is
to work out one's own spiritual perfection, and only in so
doing can one really serve the world. Self-perfection is in
no wise selfish, for the imperfect man is also an imperfect
servant of humanity and of the world. The more perfect one
becomes the more does one serve the world. “If the rose
adorns herself she adorns the garden.”
The founders of
religions are therefore the great magicians. That which comes
from them flows into the souls of men and women, and thus
with humanity the whole world moves forward. The founders of
religions have consciously worked with this evolutionary
process of humanity. One only understands the true meaning of
religious instructions when one realizes that they are the
result of actual knowledge concerning the innermost depths of
human nature.
The leaders of
religion were mighty sages, and it is out of their knowledge
that the ideals of humanity have sprang. Yet the individual
comes nearer to these leaders when he uplifts himself in his
own evolution to their heights.
If a person has
evolved his etheric body in the manner just described, an
entirely new life is opened up before him, and at the proper
period in the course of his training he now receives that
enlightenment which adapts him to this new existence. For
example, he sees (by means of the sixteen-petalled lotus) the
shapes of a higher world. He must then realize how different
are these forms when caused by this or that object or being.
In the first place, he should notice that he is able, in a
certain manner, to influence some of these forms very
powerfully by means of his thoughts and feelings, but others
not at all, or only to a limited extent. One species of these
figures will be altered immediately if the observer thinks to
himself when they appear, “that is beautiful,”
and then in the course of his contemplation changes his
thought and thinks “that is useful.” It is
particularly characteristic of the forms which come from
minerals or from objects artistically made, that they possess
the peculiarity of changing under every thought or feeling
which is directed upon them by the observer. In a lesser
degree this is also true of the forms that proceed from
plants, and to a still smaller extent of those that are
connected with animals. These forms are full of life and
motion, but this motion only pertains to that part which is
under the influence of human thought or feeling, and in the
other parts it is effected by forces upon which a person can
exercise no influence. Now there appears within this whole
world a species of forms which are almost entirely unaffected
by activities an the part of human beings. The student can
convince himself that these forms proceed either from
minerals or artificial shapes, and not from animals or
plants. In order to make these things quite clear, he must
now observe those forms which he can realize to have
proceeded from the feelings, impulses, and passions of human
beings. Yet he may find that upon these forms his own
thoughts and feelings still hold some influence, even
although it be comparatively small. There always remains a
residuum of forms in this world upon which all such
influences are less and less effective. Indeed, this residuum
comprises a very large proportion of those forms which are
usually discerned by the student at the outset of his career.
He can only enlighten himself concerning the nature of this
species by observing himself. He then learns that they were
produced by himself, that what he does or wishes or wills
finds expression in these forms. An impulse that dwells in
him, a desire that he possesses, a purpose that he harbors,
and so forth, are all manifested in these forms; indeed, his
whole character displays itself in this world of shapes. By
means of his thoughts and feelings a person can exercise an
influence upon all the forms which do not come from himself;
but upon those which are sent into the higher world from his
own being he possesses no power when once he has created
them.
Now it follows
from what has been said that from this higher aspect of human
inner nature one's own world of impulses, desires, and
conceptions is seen to express itself in outward shapes, just
like all other beings or objects. To the higher knowledge the
inner world appears as a part of the outer world. Just as
anyone in the physical world who should be surrounded with
mirrors could look at his physical form in that way, so, too,
in a higher world does the spiritual self of man appear to
him as an image reflected in a mirror.
At this stage
of development the student has arrived at the point when he
overcomes the “illusion of the personal self,” as
it has been expressed in theosophical books. He can now
regard that inner personality as something external to
himself, just as previously he recognized as external the
things which affected his senses. Thus he learns by gradual
experience to master himself as hitherto he mastered the
beings around him.
If any one
obtains a view into this higher world before his nature has
been sufficiently prepared, he stands before the
character-picture of his own soul as before an enigma. There
his own impulses and passions confront him in the shapes of
animals or, more seldom, of human beings. It is true that the
animal forms of this world have never quite the appearance of
those in the physical world, but still, they possess a remote
resemblance. By the inexpert observer they may easily be
taken for the same. When one enters this world, one must
adopt an entirely new method of forming one's judgments. For,
seeing that those things which properly pertain to the inner
nature appear as external to oneself, they are only discerned
as the mirrored reflections of what they really are. When,
for instance, one perceives a number, one must reverse it as
one would read what is seen in a mirror. 265 would mean in
reality 562. One sees a sphere as if one were in the center
of it. One has therefore at first to translate correctly
these inner perceptions. The attributes of the soul appear
likewise as if in a mirror. A wish that is directed toward
something outside appears as a form which moves toward the
person who wished it. Passions that have their habitation in
the lower part of human nature take an the forms of animals
or of similar shapes that let themselves loose upon the
individual. In reality these passions are struggling outward;
it is in the external world that they seek for satisfaction,
but this outward striving appears in the mirrored reflection
as an attack upon the impassioned person.
If the student,
before attaining the higher vision, has learned by quiet,
sincere examination of himself to realize his own attributes,
he will then, at the moment when his inner self appears to
him as a mirrored reflection outside, find courage and power
to conduct himself in the right way. People who have not
practised such introspection sufficiently to enable them to
know their own inner natures will not recognize themselves in
these mirrored pictures and will mistake them for something
foreign. Or they may become alarmed at the vision and say to
themselves, because they cannot endure the sight, that the
whole thing is nothing but an illusion which cannot lead them
anywhere. In either case the Person, by his unseasonable
arrival at a certain stage in the development of his higher
organization, would stand disastrously in his own way.
It is
absolutely necessary that the student should pass through
this experience of spiritually seeing his own soul if he is
to press onward to higher things. For in his own self he then
possesses that spirituality by which he can best judge. If he
has already acquired a fair realization of his own
personality in the physical world, and when the picture of
that personality first appears to him in the higher world, he
is then able to compare the one with the other. He can refer
to the higher as to a thing known to him, and in this way can
advance on firm ground. If, on the contrary, he were
confronted by numbers of other spiritual beings, he would be
able to gain hardly any information concerning their nature
and attributes. He would very soon feel the ground slipping
away from his feet. It cannot too often be repeated that a
safe entrance into the higher worlds can only follow a solid
knowledge and estimate of one's own nature.
It is pictures,
then, that the student meets on his way up to the higher
worlds, for the realities which are expressed by these
pictures are really in himself. He must soon become
sufficiently mature to prevent himself from desiring, at this
first stage, veritable realities, but to allow of his
regarding these pictures as appropriate. But inwardly he soon
learns something completely new from his observation of this
picture-world. His lower self only exists for him as mirrored
pictures, yet in the midst of these reflections appears the
true reality that is his higher self. Out of the pictures of
the lower personality the form of the spiritual ego becomes
visible. Then from the latter threads are spun to other and
higher spiritual realities.
This is the
moment when the two-petalled lotus in the region of the eyes
is required. If this now begins to stir, the individual
attains the power of setting his higher ego in connection
with spiritual, superhuman entities. The currents which flow
from this lotus move so toward these higher entities that the
movements here spoken of are fully apparent to the
individual. Just as the light makes physical objects visible
to the eyes, these currents reveal the spiritual things of
the higher worlds. Through sinking himself into certain ideas
which the teacher imparts to the pupil in personal
intercourse, the latter learns to set in motion, and then to
direct the currents proceeding from this lotus-flower of the
eyes.
At this stage
of development especially, what is meant by a really sound
capacity for judgment and a clear, logical training is
manifested. One has only to consider that here the higher
self, which had hitherto slumbered unconscious and like a
seed, is born into conscious existence. One is here concerned
not with a figurative, but with a veritable birth in the
spiritual world, and the being now born, the higher self, if
it is to be capable of life, must enter that world with all
the necessary organs and conditions. Just as nature takes
precautions that a child shall come into the world with
well-formed ears and eyes, one must take precautions in the
self-development of an individual, so that his higher self
shall enter existence with the necessary attributes. These
laws which have to do with the development of the higher
organs of the spirit are no other than the sound, rational,
and moral laws of the physical world. The spiritual ego
matures in the physical self, as the child in the mother's
womb. The health of the child depends upon the normal working
of natural laws in the womb of the mother. The health of the
spiritual self is similarly conditioned by the laws of common
intelligence and reason that work in the physical life. No
one who does not live and think healthily in the physical
world can give birth to a sound spiritual self Natural and
rational life is the basis of all true spiritual evolution.
Just as the child, when still in the womb of the mother,
lives according to natural forces which after its birth it
uses with its organs of sense, so the higher self in a human
being lives according to the laws of the spiritual world even
during its physical incarceration; and even as the child out
of a vague sensational life acquires the powers above
mentioned, so can a human being also acquire the powers of
the spiritual world before his own higher self is born.
Indeed, he must do this if the latter is to enter its world
as a completely developed being. It would be quite wrong for
anyone to say, “I cannot follow the teachings of the
mystic and theosophist until I can see them for
myself,” for if he should adopt this view, he could
certainly never attain to genuine higher knowledge.
He would be in
the same position as a child in the mother's womb who should
reject the powers that would come to him through the mother,
and should intend to wait until he could create them for
himself. Even as the embryo of the child learns in its dim
life to accept as right and good what is offered to it, so
should it be with the person who is still blindfolded in
relation to the truths declared in the teachings of mystic or
theosophist. There is an insight, based upon intuition of the
truth and a clear, sound, all-round critical reason,
concerning these teachings, that exists before one can yet
see spiritual things for oneself. First, one must learn the
mystical wisdom, and by this very study prepare oneself to
see. A person who should learn to see before he has prepared
himself in this way would resemble a child who was born with
eyes and ears but without a brain. The entire world of sound
and color would widen out before him, but he could make no
use of it.
That which
before appealed to the student through his sense of truth,
his reason, and his intelligence, becomes, at the stage of
occult education already described, his own experience. He
now has a direct realization of his higher self, and he
learns how this higher self is connected with spiritual
entities of a loftier nature and how it forms a union with
them. He sees how the lower self descends from a higher
world, and it is revealed to him how his higher nature
outlasts the lower. Now he can distinguish between what is
permanent in himself and what is perishable, and this is
nothing less than the power to understand from his own
Observation the teachings concerning the incarnation of the
higher self in the lower. It will now become plain to him
that he stands in a lofty spiritual relation thereto, that
his attributes and his destiny are originated by this very
relation. He learns to know the law of his life, his Karma.
He perceives that his lower self, as it at present shapes his
destiny, is only one of the forms which can be adopted by his
higher nature. He discerns the possibility stretching before
his higher self, of working upon his own nature so that he
may become ever more and more perfect. Now, too, he can
penetrate into the great differences between human beings in
regard to their comparative perfection. He will recognize
that there are before him people who have already traversed
the stages that still lie in front of him. He discerns that
the teachings and deeds of such people proceed from the
inspiration of a higher world. All this he owes to his first
glimpse into this higher world. Those who have been called
“the masters of wisdom,” “the great
Initiates of humanity,” will now begin to appear as
veritable facts.
These are the
treasures which the student at this stage owes to his
development: insight into his higher self; into the doctrine
of the incarnation of this higher self in a lower; into the
laws by which life in the physical world is regulated
according to its spiritual connections — in short, the
law of Karma; and, finally, insight into the nature of the
great Initiates.
Of the student
who has arrived at this stage it is said that doubt has
entirely vanished away. If he has already acquired a faith
which is based upon reason and sound thought, there now
appears in its place full knowledge and an insight which
nothing whatsoever can make dim.
Religions have
presented in their ceremonies, their sacraments, and their
rites, external visible pictures of the higher spiritual
beings and events. None but those who have not penetrated
into the depths of the great religions can fail to notice
this; but he who has seen for himself these spiritual
realities will understand the great significance of each
outward and visible ad. Then for him the religious service
itself becomes a representation of his own communion with the
spiritual, superhuman world. One often finds it said in
theosophical literature, even if not quite so plainly
expressed, that the occult student at this stage becomes
“free from superstition.” Superstition in its
essence is nothing but dependence upon outward and visible
acts, without insight into the spiritual facts of which they
are the expression.
It has been
shown how the student, by arriving at this stage, becomes
veritably a new person. Little by little he can now mature
himself by means of the currents that come from the etheric
body, until he can control the still higher vital element,
that which is called “the fire of Kundalini,” and
by so doing can attain a completer liberty from the bondage
of his physical body.
Notes:
1. I
would request the physicist not to resent the expression
“etheric body.” The use of the word
“ether” is merely an attempt to suggest the
fineness of the phenomenon under consideration. It has
practically no connection at all with the hypothetical
ether of the physicist.
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