V
General Demands Which Every
Aspirant For Occult Development
Must Put to Himself
(Subsidiary Exercises)
In what follows, the
conditions which must be the basis for occult development are
presented. Let no one think that he can make progress by any measures
applied to the outer or the inner life if he does not fulfill these
conditions. All meditation, concentration, or other exercises are
worthless, indeed in a certain respect actually harmful, if life is
not regulated in accordance with these conditions. No forces
can actually be given to a human being; it is only possible to bring
to development the forces already within him. They do not develop by
themselves because outer and inner hindrances obstruct them.
The outer hindrances are lessened by the rules of life which follow;
the inner hindrances by the special instructions concerning
meditation, concentration, and so on.
The first condition is the
cultivation of an absolutely clear thinking. For this purpose one
must rid oneself of the will-o'-the-wisps of thought, even if only
for a very short time during the day — about five minutes (the
longer, the better). One must become master in one's world of
thought. One is not master if outer circumstances, occupation, some
tradition or other, social relationships, even membership in a
particular race, or if the daily round of life, certain
activities, and so forth, determine a thought and how one
enlarges upon it. Therefore during this brief time, one must,
entirely out of free will, empty the soul of the ordinary,
everyday course of thoughts, and by one's own initiative place
a thought at the center of the soul. One need not believe that this
must be a particularly striking or interesting thought. Indeed
it will be all the better for what has to be attained in an occult
respect if one strives at first to choose the most uninteresting and
insignificant thought. Thinking is then impelled to act out of its
own energy, which is the essential thing here, whereas an interesting
thought carries the thinking along with it. It is better if this
exercise in thought control is undertaken with a pin rather than with
Napoleon. The pupil says to himself: Now I start from this thought,
and through my own inner initiative I associate with it everything
that is pertinent to it. At the end of the period the thought should
stand before the soul just as colorfully and vividly as at the
beginning. This exercise is repeated day by day for at least a month;
a new thought may be taken every day, but the same thought may also
be adhered to for several days. At the end of such an exercise one
endeavors to become fully conscious of that inner feeling of
firmness and security which will soon be noticed by paying subtler
attention to one's own soul; then one concludes the exercise by
focusing the thinking upon the head and the middle of the spine
(brain and spinal cord), as if one were pouring that feeling of
security into this part of the body.
When this exercise has been
practiced for about a month, a second requirement should be added. We
try to think of some action which in the ordinary course of life we
certainly would not be likely to perform. Then we make it a duty to
perform this action every day. It will therefore be good to choose an
action which can be performed every day and will occupy as long a
period of time as possible. Again it is better to begin with some
insignificant action which we have to force ourselves to perform; for
example, to water at a definite time of day a flower we have bought.
After a time a second, similar act should be added to the first;
later, a third, and so on — as many as are compatible with the
carrying out of all other duties. This exercise should also
last for one month. But as far as possible during this second month,
too, one should continue the first exercise, although it is a less
paramount duty than in the first month. Nevertheless it must not be
left unheeded, for otherwise it will quickly be noticed that the
fruits of the first month are soon lost and the slovenliness of
uncontrolled thinking begins again. Care must be taken that once
these fruits have been won, they are never again lost. If, through
the second exercise, this initiative of action has been
achieved, then, with subtle attentiveness, we become conscious
of the feeling of an inner impulse of activity within the soul;
we pour this feeling into the body, letting it stream down from the
head to a point just above the heart.
In the third month, a new
exercise should be moved to the center of life — the
cultivation of a certain equanimity towards the fluctuations of joy
and sorrow, pleasure and pain; “heights of jubilation”
and “depths of despair” should quite consciously be
replaced by an equable mood. Care is taken that no pleasure shall
carry us away, no sorrow plunge us into the depths, no experience
lead to immoderate anger or vexation, no expectation give rise to
anxiety or fear, no situation disconcert us, and so on. There need be
no fear that such an exercise will make life arid and unproductive;
rather one will quickly notice that the moods to which this exercise
is applied are replaced by purer qualities of soul. Above all, if
subtle attentiveness is maintained, one will discover one day an
inner tranquility in the body; as in the two cases above, we pour
this feeling into the body, letting it stream from the heart, towards
the hands, the feet and, filially, the head. This naturally cannot be
done after every single exercise, for here it is not a matter of a
single exercise but of a sustained attentiveness to the inner life of
the soul. Once every day, at least, one should call up this inner
tranquility before the soul and then undertake the exercise of
pouring it out from the heart. A connection with the exercises
of the first and second months is maintained, as in the second month
with the exercise of the first month.
In the fourth month, as a
new exercise, one should take up what is sometimes called a
“positive attitude” to life. It consists in seeking
always for the good, the praiseworthy, the beautiful, and so on, in
all beings, all experiences, all things. This quality of soul is best
characterized by a Persian legend concerning Christ Jesus. One
day as He was walking with His disciples, they saw a dead dog lying
by the roadside in a state of advanced decomposition. All the
disciples turned away from the repulsive sight; Christ Jesus
alone did not move but observed the animal thoughtfully and said:
“What beautiful teeth the animal has!” Where the others
had seen only the repulsive, the unpleasant, He looked for the
beautiful. So must the esoteric pupil strive to seek for the positive
in every phenomenon and in every being. He will soon notice that
under the mask of something repulsive there is a hidden beauty, that
even under the mask of a criminal there is a hidden good, that under
the mask of a lunatic the divine soul is somehow concealed.
In a certain respect this
exercise is connected with what is called “abstention from
criticism.” This is not to be understood in the sense of
calling black white and white black. There is, however, a difference
between a judgment which, proceeding merely from one's own
personality, is colored with one's own personal sympathy or
antipathy, and an attitude which enters lovingly into the alien
phenomenon or being, always asking: How has this other being
come to be like this or to act like this? Such an attitude will by
its very nature strive more to help what is imperfect than simply to
find fault and to criticize.
The objection that the very
circumstances of their lives oblige many people to find fault and
condemn is not valid here. For in such cases the circumstances are
such that the person in question cannot go through a genuine occult
training. There are indeed many circumstances in life which
make a productive occult schooling impossible. In such a case the
person should not impatiently desire, in spite of everything, to make
progress which can only be possible under certain conditions.
He who consciously turns
his mind, for one month, to the positive aspect of all his
experiences will gradually notice a feeling creeping into him as if
his skin were becoming porous on all sides, and as if his soul were
opening wide to all kinds of secret and subtle processes in his
environment, which hitherto entirely escaped his notice. What is
important here is that every human being combat a prevalent lack of
attentiveness to such subtle things. If one has once noticed
that the feeling described expresses itself in the soul as a kind of
bliss, one seeks in thought to guide this feeling to the heart and
from there to let it stream into the eyes, and thence out into the
space in front of and around oneself. One will notice that an
intimate relationship to this space is thereby acquired. One grows
out of and beyond oneself, as it were. One learns to regard a part of
one's environment as something that belongs to oneself. A great
deal of concentration is necessary for this exercise, and, above all,
a recognition of the fact that all tumultuous feelings, all passions,
all over-exuberant emotions have an absolute destructive effect upon
the mood indicated. The exercises of the first months are also
repeated, as was suggested for the earlier months.
In the fifth month, one
should seek to cultivate in oneself the feeling of confronting every
new experience with complete impartiality. The esoteric pupil
must break entirely with the attitude of men in which, in the face of
something just heard or seen, they say: “I never heard that, or
I never saw that before; I don't believe it — it's an
illusion.” At every moment he must be ready to accept an
absolutely new experience. What he has hitherto recognized as being
in accordance with natural law, or what has appeared possible
to him, must not be a shackle preventing acceptance of a new truth.
Although radically expressed, it is absolutely correct that if anyone
were to come to the esoteric pupil and say, “Since last night
the steeple of such-and-such a church has been tilted right
over,” the esotericist should leave a loophole open for
possibly believing that his previous knowledge of natural law could
somehow be widened by such an apparently unprecedented
fact.
He who turns his attention,
in the fifth month, to developing this attitude of mind, will
notice creeping into his soul a feeling as if something were becoming
alive in the space referred to in connection with the exercise for
the fourth month, as if something were stirring. This feeling is
exceedingly delicate and subtle. One must try to be attentive
to this delicate vibration in the environment and to let it stream,
as it were, through all five senses, especially through the eyes, the
ears, and through the skin, in so far as this last contains the sense
of warmth. At this stage of esoteric development, one pays less
attention to the impressions made by these stimuli on the other
senses of taste, smell, and touch. At this stage it is still not
possible to distinguish the numerous bad influences which intermingle
with the good influences in this sphere; the pupil therefore leaves
this for a later stage.
In the sixth month, one
should try to repeat again and again all five exercises,
systematically and in a regular alternation. In this way a
beautiful equilibrium of soul will gradually develop. One will
notice especially that previous dissatisfactions with certain
phenomena and beings in the world completely disappear. A mood
reconciling all experiences takes possession of the soul, a
mood that is by no means one of indifference but, on the contrary,
enables one for the first time to work in the world for its genuine
progress and improvement. One comes to a tranquil
understanding of things which were formerly quite closed to the
soul. The very gestures and bearing of a person change under the
influence of such exercises, and if, one day, he can actually notice
that his handwriting has taken on another character, then he may say
to himself that he is just about to reach a first rung on the upward
path to comprehension.
Once again, two things must
be stressed: First, the six exercises described paralyze the harmful
influence other occult exercises can have, so that only what is
beneficial remains. Secondly, these exercises alone ensure that
efforts in meditation and concentration will have a positive result.
The esotericist must not rest content with fulfilling, however
conscientiously, the demands of conventional morality, for that
morality can be very egotistical, if a man says to himself: I will be
good in order that I may be thought good. The esotericist does not do
what is good because he wants to be thought good, but because little
by little he recognizes that the good alone brings evolution forward,
and that evil, stupidity, and ugliness place hindrances along its
path.
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