VII
THE SECOND GUARDIAN OF THE THRESHOLD
LIFE AND DEATH
IT has already
been shown how important for the individual is the meeting
with the so-called Lesser Guardian of the Threshold, because
he then becomes aware of a superphysical being which he has
himself created. The Body of this being is constructed out of
the results — hitherto imperceptible to him — of his
actions, feelings, and thoughts. It is these invisible forces
that have become the cause of his destiny and his character.
It is then clear to the individual that in the past he
himself laid the ground-plans for the present. His nature now
stands revealed, to a certain extent, before him. For
instance, it comprises particular inclinations and habits. He
can now understand why he has them. He has met with certain
blows of fate ; he now knows whence they came. He perceives
why he loves one and hates another; why he is made happy by
this and unhappy by that. By means of the invisible causes
the visible life is made comprehensible. The essential facts
of life, too, such as illness and health, death and birth,
unveil themselves before his gaze. He observes how he had
woven before his birth the causes which necessitated his
return to life. From thenceforth he knows that being within
himself which is constructed in the visible world after an
imperfect manner, and which can only be brought to perfection
in the same visible world; for in no other world is there the
opportunity of working at the upbuilding of that being.
Further than this, he sees how death cannot sever him
lastingly from this world. For he should say to himself
“Once I came for the first time to this world because I
was a being that needed the life here lived in order to
evolve those attributes which could not be developed in any
other world. Here must I remain until I have evolved in
myself whatever can here be attained. I shall only become, at
some far-off time, a fit worker in another world if I have
developed in the phenomenal world all the qualities which
pertain to it.”
Among the most
important experiences of the Initiate is that which occurs
when he first learns to know and to cherish the visible world
at its true value; and this knowledge comes to him by his
very insight into the superphysical world. He who cannot see
there and who consequently imagines that the superphysical
worlds are infinitely the more valuable, is likely to
under-estimate the worth of the phenomenal world. He,
however, who has had that insight into the superphysical
worlds wen knows that without his experiences in the visible
he would be totally powerless in the invisible. If he would
really live in the latter he must possess the faculties and
instruments for that life, and these he can only acquire in
the visible world. He must attain spiritual vision if the
invisible world is to become perceptible to him; but this
power of vision in a “higher” world is gradually
developed through the experiences of the “lower.”
One can no more be born into a spiritual world with spiritual
eyes, if one has not prepared them in the world of sense,
than a child could be born with physical eyes if they had not
already been formed in the mother's womb.
From this
standpoint it will also be obvious why the
“threshold” to the superphysical world is watched
by a “Guardian.” In no case may a true vision of
that sphere be granted to a person who has not yet acquired
the necessary faculties. For this reason, at each death a
veil is drawn over the realities of the other world when a
person enters it while still incapable of working within it.
He should only behold them when he is ripe for it.
When the occult
student enters the superphysical world, life assumes quite a
new meaning to him, for in the world of sense he discerns the
seed-ground of a higher world; so that in a certain sense
this “higher” will seem very defective without
the “lower.” Two outlooks are opened before him:
the first into the Past; the second into the Future.
He looks into a
past when this visible world was not. Long ago had he
outgrown the fancy that the superphysical world had developed
itself out of the sense-world. He well knows that the
superphysical was the first, and that out of it everything
phenomenal has been evolved. He sees how he himself, before
he came for the first time to this phenomenal world, belonged
to a world superior to the senses. Yet this, the pristine
superphysical world, needed to pass through the physical.
Without such a passage its further evolution would not have
been possible. Only when the beings of the phenomenal world
have developed within themselves the faculties that
correspond to that world can the supersensual beings again
move onward. These beings are no other than men and women.
They have arisen, as they now live, from an imperfect stage
of spiritual existence, and must in their own inner nature
bring about its completion, whereby they will then be fit for
further work in the higher world. Thus begins the outlook
into the future. It points to a higher stage in the
supersensual world. In this will appear the fruits which have
been matured in the world of sense. The latter, as such, will
be superseded, but its experiences will be incorporated into
a higher sphere.
Thus is
revealed the raison d’être of illness and
death in the world of sense. Death is nothing else than a
sign that the former superphysical world had arrived at a
point from which it could not make any further progress by
itself. It would necessarily have had to undergo a universal
death if it had not received a new life-impulse, and the new
life has thus come down to battle with universal death. Out
of the remnants of a world decaying and chilly, blossoms the
seed of a new world. That is why we have death and life in
the world. Slowly things pass over into each other. The
decaying portion of the old world still adheres to the seeds
of the new life, which indeed arose out of it. The fullest
expression of this may be found among human beings. Man bears
as a covering that which he has gathered about him in the old
world, and within this covering is formed the germ of that
being which in the future will have life. He is therefore of
a double nature, mortal and immortal. In his ending state he
is mortal; in his beginning state immortal; but it is only
within this twofold world, which finds its expression in the
physical, that he can acquire those faculties which will
conduct him to the undying world. Indeed, his task is
precisely to draw out of the mortal the fruits of the
immortal. If he glances at his own nature, which he himself
has formed in the past, he cannot but say: “I have in
me the elements of a decaying world. They are at work in me,
and only little by little can I break their power by means of
the newly created immortal elements.” Thus man goes on
his way from death to life. He applies to life what he learns
through death. If in full consciousness he could speak to
himself in his death-hour, he might say: “Death is my
teacher. The fact that I am dying is a result of the entire
past wherein I am enmeshed. Yet the soil of death has matured
in me the seed of what is deathless. This it is that I take
with me into another world. If it had been a matter merely of
the past, I should not then have been born. At birth the life
of the past is closed. Life in the sense-world is rescued
from an all-consuming death by the new life-germ within. The
time between birth and death is only an expression for as
much as the new life was able to rescue from the decaying
past; and illness is nothing else than the effect of that
portion of the past which is declining.”
In all that has
here been said we find an answer to the question, “Why
is it that only little by little and through error and
imperfection may man work his way up to the good and
true?” At first his actions, feelings, and thoughts are
under the dominion of the fading and the mortal. From this
are shaped his physical organs, and therefore these Organs,
and the forces which act on them, are consecrated to the
perishable. The instincts, impulses, and passions, or the
organs which belong to them, do not themselves manifest the
imperishable, but rather will that which emerges from the
work of these organs become imperishable. Only when man has
worked out of the perishable everything that is to be worked
out, will he rid himself of these principles from which he
has grown and which find their expression in the physically
perceptible world.
Thus, then, the
first Guardian of the Threshold stands as the replica of the
individual in his double nature, wherein are mingled the
perishable and the imperishable; and it is then made clear to
him how much he lacks before he can attain the sublime form
of light which may once more inhabit the pure spiritual
world.
The degree in
which he is enmeshed in the physical sense-nature will be
shown to the student by the Guardian of the Threshold. This
entanglement is expressed by the existence of instincts,
impulses, appetites, egotistical desires, all forms of
selfishness, and so forth. It is also expressed in the
connection with a race, a nation, and so on; for nations and
races are only so many different evolutionary stages up to
the pure humanity. A race or a nation stands so much the
higher, the more completely it gives expression to its
kinship with the type of pure and ideal humanity, the more it
has worked through the physical and perishable to the
superphysical and imperishable. The evolution of the
individual by means of reincarnation in ever higher national
and racial forms is therefore a process of liberation.
Ultimately the individual will appear in his harmonious
perfection. In a similar way the pilgrimage through ever
purer moral and religious conceptions is a perfecting
process. Every moral stage, for instance, still retains,
beside the idealistic germ of the future, a passion for the
perishable.
Now in the
Guardian of the Threshold, above described, only the result
of time that has passed away is manifested, and in the germ
of the future is only that which has been interwoven with it
in this bygone time. Yet it is for the individual to bring
into the superphysical world of the future everything that he
can draw forth from the world of the senses. If he should
only bring that which, coming from the past, is commingled
with his counterpart, he would only partially have fulfilled
his earthly task. Therefore, after some time the Greater
Guardian of the Threshold is joined to the lesser. The
meeting with the second Guardian shall again be described in
narrative form.
When the
individual has recognized all those qualities from which he
has to free himself, his way is stopped by a sublime and
luminous form, whose beauty it is quite impossible to
describe in human language. This meeting occurs when the
organs of thinking, feeling, and willing have so far loosened
themselves, even in their physical connections, that the
regulation of their reciprocal relations is no longer managed
by themselves, but by the higher consciousness, which has now
entirely separated itself from physical conditions. The
organs of thought, feeling, and will have then become
instruments in the power of the human soul, who exercises his
controlling power over them from superphysical regions. The
soul, thus liberated from all the bondage of sense, is now
met by the second Guardian of the Threshold, who addresses
him as follows
“You have
freed yourself from the world of sense. You have won the
right to settle in the superphysical world. From this you can
now work. For your own part you no longer require your
physical embodiment. If you should wish to acquire the
faculties by which to dwell in this higher world, you no
longer need to go back to the world of sense. Now gaze at me!
Lo! how immeasurably sublime I stand, above all that you have
at present evolved out of yourself! You have arrived at the
present stage of your progress towards perfection through the
faculties which you were able to develop in the sense-world
while you were still confined to it. Now, however, must a
period begin in which your liberated powers may act yet
further upon the world of sense. Hitherto you have but freed
yourself, but now can you go forth as a liberator of all your
fellows. As an individual have you striven until to-day, but
now shall you associate yourself with the whole, so that you
may bring not yourself alone into the superphysical world,
but all things else that exist in the world of phenomena. It
shall be open for you to unite yourself with my form, but I
cannot be blessed where yet there is any one unredeemed! As a
separate freed-man you would like to enter at once into the
kingdom of the superphysical, but then would you have
perforce to look down an the still unliberated creatures in
the world of sense, and you would have separated your destiny
from theirs. Yet you and they are all linked with each other.
It is necessary that all of you should descend into the world
of sense in order that you may draw out of it the powers that
are needed for a higher world. If you should separate
yourself from your fellows, you will have misused the powers
which you have only been able to develop in common with them.
Had they not descended, the descent had been impossible for
you; without them you had lacked the powers that make up your
superphysical existence. These powers for which you have
striven together with your fellows, you must now in like
manner share with them. So long as you fail to apply every
one of your acquired powers to the liberation of your
companions, I shall obstruct your entrance into the highest
regions of the superphysical world. With those powers you
have already won, you can stay in the lower regions of that
world; but before the gates of the higher regions I stand as
one of the cherubim with fiery sword in front of Paradise, to
hinder your entrance as long as you have powers that remain
unapplied to the world of sense. If you refuse to apply your
powers in this way, others will come who will do so; and then
will a lofty superphysical world receive all the fruits of
the sense-world, but to you will be denied the very soil in
which you were rooted. The world ennobled will develop itself
beyond you, and you will be shut out therefrom. Then would
your path be the black path, while those from whom you had
severed yourself go forward on the white way.”
So speaks the
Greater Guardian of the Threshold soon after the meeting with
the first watcher has taken place. The Initiate, however,
knows exactly what lies before him if he should follow the
allurements of a premature abode in the superphysical world.
An indescribable splendor proceeds from the second Guardian
of the Threshold; union with him appears as a remote ideal to
the gazing soul, yet simultaneously comes the certitude that
this union will only be possible if the Initiate has applied,
to the task of redeeming and liberating this world, every
power which has come to him therefrom. If he resolves to
fulfil the demands of that luminous form, he becomes one of
those who lead humanity to freedom. He brings his gifts to
the altar of mankind. But if he prefers his own premature
elevation into the superphysical world, then will he be
submerged in the stream of human evolution. After his
liberation from the world of sense he can win no new powers.
If he places his work at the disposal of the world, he must
renounce the prospect of acquiring anything further for
himself.
One cannot say
that the individual would naturally choose the white path,
when so called upon to make his decision. This depends
entirely upon whether at the time of making the decision he
is so exalted that no touch of selfishness would make the
allurement of such beatitude appear desirable. For these
allurements are the strongest possible; while, on the other
side, no specific allurements exist. Nothing there evokes his
egotism. That which he obtains in the higher regions of the
superphysical is nothing that comes to him, but
solely something which proceeds from him — that
is to say, the love of his fellows. Nothing that egotism
desires is denied upon the black path. On the contrary, the
fruits of this way consist precisely in the complete
gratification of egotism, and therefore if any one merely
desires bliss for himself, he would certainly travel down
that way, since it is the appropriate path for him. No one,
therefore, should expect the occultist of the white path to
give him instruction concerning the development of his
egotistical self The occultist has not the smallest interest
in the beatification of the individual. Each can attain that
for himself. It is not the task of the white occultist to
accelerate it. He is only concerned with the evolution and
liberation of all those beings who are human or akin to the
human. Therefore they give instructions only as to how one
may use one's powers in co-operation with that work.
Consequently, they place before all other attributes those of
selfless devotion and self-sacrifice. They do not actually
refuse any one, for even the most egotistical can ennoble
themselves; but he who merely seeks something for himself, so
long as he continues to do so will gain nothing from the
occultist. Indeed, even if the latter did not refuse him
help, he would deprive himself of the natural effects of that
assistance. He who really follows out the instructions of the
good occult teachers will understand the demands of the
Greater Guardian after he has crossed the threshold; but he
who does not follow these instructions cannot hope ever to
reach the threshold. Their instructions lead to the good, or
else they are without effect at all; for to guide us to
egotistical beatitude and a mere existence in the
superphysical world is outside the circle of their task. It
is part of their duty to hold back the student from the
celestial world until he can enter it with a will devoted
entirely to selfless labor.
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