[7] It should be remarked that 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 realizes 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 realization, 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 harboring evil thoughts or feelings, for these do not appear to him to be dangerous to the rest of the world.

Nevertheless we can advance in occult science only when we guard our thoughts and feelings in just the same way as 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. We arrive at such a condition when we forbid ourselves, 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 we bring about a deficiency of emotion. On the contrary, if we regulate our inner 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) that 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 ma.s.s), 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, and must care nothing whether the sound be pleasant or unpleasant to him, welcome or not; his soul must be filled with only 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 developed in the world of thought and feeling. Through her manifold sounds the whole of Nature begins to whisper secrets to the student. What hitherto was merely incomprehensible noise to his soul will become by this means a coherent _language of Nature_. And whereas, hitherto, he heard sound only 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 in this direction. What is of 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 a.s.sent or contradiction. Many people in such a case feel themselves urged to an expression of their a.s.sent, or, more especially, of their contradiction. All such a.s.sent 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 practiced. 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 a.s.sent, 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. The student must be particularly watchful that such feelings, even if they are not upon the surface, do not still remain lurking in the innermost recesses of his soul. He must listen, for example, to the statements of people who in some respects are far beneath him, and, 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 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 enabled 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.[8]

[8] Only to him, who listens disinterestedly, comes the ability to perceive really from within, silently, and without emotion arising from personal opinion or personal taste,--to such only can the Great Souls, who are known in Occultism as the Masters speak. 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 hear from the lips of a genuine occult teacher has been experienced in this manner. In so saying it must not be supposed that it is useless 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 senses to that point which must be attained before the soul can experience a real advance. To the practice of all that has been indicated, must be added an ardent study of what the occult teacher gives out to the world. In all occult schools such a study belongs to the probationary period, and he who would employ 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.

V

ENLIGHTENMENT.

Enlightenment is the result of very simple processes. Here, too, it is a matter of developing certain feelings and thoughts which are dormant within all men, but must be awakened. Only he who carries out these simple processes with complete patience, continuously and strenuously, can be led by them to the reception of inner illumination. The primary step is taken by observing in a particular way different natural objects--a transparent stone of beautiful form (a crystal), a plant, and an animal. One should endeavor at first to direct one's whole attention to a comparison of the stone with the animal, as follows: The thoughts which, accompanied by strong emotions, are thus induced, must pa.s.s through the soul, and no other emotions or thoughts must be mixed with them, or disturb the intense contemplation. One then says to oneself: "The stone has a form and the animal also has a form. The stone remains motionless in its place, but the animal is able to move about. It is impulse (desire) which causes the animal to change its place, and it is these impulses to which the form of the animal is of use. Its organs and instruments are the expression of these impulses.

The form of the stone, on the contrary, is fashioned, not in accordance with impulses, but in accordance with an impulseless force."[9]

[9] The fact here mentioned, in its bearing on the contemplation of crystals, is in many ways distorted by those who have only heard of it in an outward (exoteric) manner, and in this way such practises as crystal-gazing have their origin. Misrepresentations of such a kind are the outcome of misunderstanding. They have been described in many books, but they never form the subject of genuine (esoteric) teaching.

If one sinks deeply into such thoughts, and while so doing observes the stone and the animal with fixed attention, then there arise in the soul two separate kinds of emotion. From the stone into the soul there streams one kind of emotion, and from the animal, another. Probably in the beginning the experiment will not succeed, but little by little, with genuine and patient practice, these emotions become manifest.

Again and again one should practice. At first the emotions last only as long as the contemplation. Later on, they work afterwards, and then they grow to something which remains alive in the soul. One then needs only to reflect, and both emotions invariably arise, apart from all contemplation of an external object.

Out of these emotions, and the thoughts which are bound up with them, clairvoyant organs are formed. Should the plant be added to the contemplation, one will notice that the feeling outflowing from it, both in its quality and in its degree, lies between that which emanates from the stone and that from the animal. The organs which are so formed are spiritual eyes. We learn by degrees and through their means to see both astral and mental colors. As long as one has attained only the condition described as Probation, the spiritual world with its lines and figures remains dark, but through Enlightenment it will become clear. It must be noted here that the words "dark" and "light," as well as the other common expressions, only approximately describe what is really meant; for language as usually understood is constructed to suit physical conditions alone.

Occult science describes what emanates from the stone and is seen by clairvoyant eyes, as "blue" or "bluish-red," and that which is observed as coming from the animal is described as "red" or "reddish-yellow." In reality they are colors of a spiritual kind which are discerned. The color proceeding from the plant is "green." Plants are just those natural phenomena whose qualities in the higher worlds are similar to their qualities in the physical world, but it is not so with stones and animals. It must now be clearly understood that the above-mentioned colors only suggest the prevailing shades of the stone, the plant, or the animal. In reality, all possible overtones exist, for every animal, every stone, every plant has its own peculiar shade of color. In addition to these there are the creatures of the higher worlds, who always incorporate themselves with colors not their own, often marvellous, often horrible. In short, the variety of colors in these higher worlds is immeasurably greater than in the physical world.

If a man has once acquired the faculty of seeing with spiritual eyes, he sooner or later, meets with the beings here mentioned, some of them higher, some lower than man himself; beings who never entered into physical existence.

When he has advanced thus far, the way to a great deal lies open before him; but it is inadvisable to proceed further without an experienced guide. Indeed, for all that has here been described, such experienced guidance is desirable, and he who has the endurance to fulfil the elementary conditions of enlightenment, will a.s.suredly seek and discover his guide.

Under all circ.u.mstances it is important to give warning, and he who will not heed it had better leave untrodden all the steps of occult science. It is necessary that he who would become an occult student should lose none of his attributes as a good and n.o.ble man, and one susceptible to all physical truths. Indeed, throughout his apprenticeship he must continually increase his moral strength, his inner purity, and his powers of observation. Let us give an example: During the preliminary practices of Enlightenment, the student must be careful always to be enlarging his sympathy with the animal and human worlds, and his sense of nature's beauty. If he is not careful to do this he continually dulls both sense and feeling; his heart grows cold and his sympathies dwarfed; which lead to perilous results.

How enlightenment proceeds, in the sense of the foregoing practices, if one rises from the stone, the plant, and the animal, up to man, and how, after enlightenment, under all circ.u.mstances, the gentle hand of the Pilot comes on a certain day, and leads to Initiation--of these things the next chapter will deal in so far as it can and may do so.

In our time, the path to occult science is sought after by many. It is sought in various ways, and many dangerous and even objectionable modes are practiced. Therefore it is that those who know of the truth and dangers concerning these things have allowed a greater portion of the occult training and the necessary warning to be published. Only so much is here imparted as this permission allows, and it is necessary that something of the truth should be known in order that it may counteract the great danger of these errors. If nothing be _forced_, there is no danger for him who follows the way already described; only one thing should be noted: no one ought to spend more time or power upon such practices than is at his disposal with due regard to his circ.u.mstances and his duties. No one ought suddenly to change anything in the external conditions of his life. If one desires genuine results, one must have patience; one should be able to cease the practice after a few minutes, and then peacefully to continue one's daily work, and no thought of these practices ought to be mingled with the work of the day. He who has not learned to wait, in the best and highest sense of the word, is of no use as an occult student, nor will he ever attain results of much real value.

He who is in search of occult knowledge, by the means indicated in the foregoing pages, must fortify himself throughout the whole course of his efforts by the understanding that after persevering for some time he may have made suitable progress without becoming conscious of it in the precise way which he had expected. He who does not remember this is likely to lose heart, and in a little while to abandon his efforts altogether. The mental powers and faculties about to be developed are at first of the most subtle kind, and their nature differs entirely from the conceptions of them which may be formed in the student's mind.

He has been accustomed to occupy himself with the physical world alone, and the mental and astral worlds seem to elude his gaze, and baffle his conceptions. It is, therefore, not remarkable if, at first, he fails to realize the new forces, mental and astral, which are developing in his own being. This is why it is dangerous to enter the path leading to occult knowledge without experienced guidance. The teacher can see the progress made by the pupil, long before the latter becomes conscious of it for himself. He sees the delicate organs of spiritual vision beginning to form themselves, before the pupil is aware of their existence, and a great part of the duties of the teacher consists in perpetual watchfulness, lest the disciple lose confidence, patience, and perseverance, before he becomes conscious of his own progress. The teacher, as we know, can confer upon the student no powers which are not already latent within him, and his sole function is to a.s.sist in the awakening of slumbering faculties. But he may be a pillar of strength to him who strives to penetrate through darkness into the light.

There are many who leave the occult path soon after setting foot upon it, because they are not immediately conscious of their own progress.

And even when higher experiences begin to dawn upon the seeker, he is apt to regard them as illusions, because he had antic.i.p.ated them quite differently. He loses courage, either because he regards these first experiences as of no value, or because they appear so insignificant that he has no hope of their leading to any appreciable results within a measurable time. Courage and self-confidence are the two lamps which must never be allowed to burn themselves out on the pathway to the occult. He who cannot patiently repeat an exercise which has failed for an apparently unlimited number of times, will never travel far.

Long before one is aware of any distinct perception of progress, comes an inarticulate mental impression that the right road has been found.

This is a feeling to be welcomed, and to be encouraged, since it may evolve into a trustworthy guide. Above all, it is imperative to extirpate the idea that any fantastic, mysterious practices are required for the attainment of higher experiences. It must be clearly realized that ordinary every-day human feelings and thoughts must form the basis from which the start is to be made, and that it is only needful to give these thoughts and feelings a new direction. Everyone must say to himself: "In my own sphere of thoughts and sensations lie enfolded the deepest mysteries, but hitherto I have been unable to perceive them." In the end it all resolves itself into the fact that man, ordinarily, carries body, soul and spirit about with him, yet is conscious only of the body, not of the soul and spirit, and that the student in due time attains to a similar consciousness of soul and spirit.

Hence it is highly important to give the proper direction to thoughts and feelings, in order that one may develop the perception of that which is invisible to a person living the ordinary life. One of the ways by which this development may be carried out will now be indicated. Again, like almost everything else we have explained so far, it is quite a simple matter. Yet the results are of the greatest consequence, if the experiment is carried out with perseverance, and in the right frame of mind.

Place before you the small seed of a plant. It is then necessary, while contemplating this significant object, to create with intensity the right kind of thoughts, and through these thoughts to develop certain feelings. In the first place, let the student clearly grasp what is really presented to his vision. Let him describe to himself the shape, color, and all other qualities of the grain of seed. Then let his mind dwell upon the following train of thought: "This grain of seed, if planted in the soil, will grow into a plant of complex structure." Let him clearly picture this plant to himself. Let him build it up in his imagination. And then let him reflect that the object now existing only in his imagination will presently be brought into actual physical existence by the forces of the earth and of light. If the thing contemplated by him were an artificially-made object, though such a close imitation of nature that no external difference could be detected by human eyesight, no forces inherent in the earth or light could avail to produce from it a plant. He who thoroughly grasps this thought and inwardly a.s.similates it will also be able to form the following idea with the right feeling. He will reasons thus: "That which is ultimately to grow out of this seed is already, as a force, now secretly enfolded within it. The artificial duplicate of the seed contains no such force.

And yet both appear to be alike to my eyes. The real seed, therefore, contains something invisible which is not present in the imitation." It is this invisible something on which thought and feeling are now to be concentrated.[10] Let the student fully realize that this invisible something will later on translate itself into a visible plant, perceptible by him in shape and color. Let him dwell upon the thought: "_The invisible will become visible._ If I could not think, then I could not now realize, that which will become visible later on."

[10] Anyone who might object that a microscopical examination would reveal the difference between the two would only show that he has failed to grasp the intention of the experiment.

The intention is not to investigate the physical structure of the object, but to use it as a means for the development of psychic force.

Particular stress must be laid on the importance of _feeling with intensity_ that which one thinks. In calmness of mind a single thought must be vitally experienced within oneself to the exclusion of all disturbing influences. Sufficient time must be taken to allow the thought, and the state of feeling connected therewith, to become, as it were, imbedded in the soul. If that is accomplished in the right way--possibly not until after numerous attempts--an inward force will make itself felt. And this force will create new powers of perception.

The grain of seed will appear as if enclosed in a small luminous cloud.

The spiritualized vision of the student perceives it as a kind of flame. This flame is of a lilac color in the centre, blue at the edges.

Then appears that which one could not see before, and which was created by the power of thought and feeling brought into life within oneself.

That which was physically invisible (the plant which will not become visible until later on) has there revealed itself to the spiritual eye.

It is pardonable if, to many men, all this appears to be mere illusion.

Many will say: "What is the value of such visions or such hallucinations?" And many will thus fall away, and no longer continue to tread the path. But this is precisely the important point--not to confuse, at this difficult stage of human evolution, spiritual reality with the mere creations of phantasy, and to have the courage to press manfully onward, instead of growing timorous and faint-hearted. On the other hand, however, it is necessary to insist on the necessity of maintaining unimpaired, and of perpetually cultivating, the healthy att.i.tude of mind which is required for the distinguishing of truth from illusion. Never during all these exercises must the student surrender the fully conscious control of himself. He must continue to think as soundly and sanely in these spiritual conditions as he does with regard to the things and occurrences of ordinary life. It would be unfortunate if he lapses into reveries. He must at every moment be clear-headed and sober-minded and it would be the greatest mistake if the student, through such practices, lost his mental equilibrium, or if he were prevented from judging as sanely and clearly as before, the matters of work-a-day life. The disciple should, therefore, examine himself again and again to find out whether he has remained unaltered in relation to the circ.u.mstances among which he lives, or whether perchance he has lost his mental balance. He must ever maintain a calm repose within his own individuality, and an open mind for everything, being careful at the same time not to drift into vague reveries or to experiment with all sorts of exercises.

The lines for development here indicated, belong to those which have been followed, and whose efficacy has been demonstrated in the schools of occultism from the earliest ages, and none but such will here be given. Anyone attempting to employ methods of meditation devised by himself, or which he may have come across in the course of promiscuous reading will inevitably be led astray, and will lose himself in a boundless mora.s.s of incoherent phantasies.

A further exercise which may succeed the one described above, is the following: Let the disciple place himself in front of a plant which has attained the stage of full development. Now let his mind be absorbed by the reflection that the time is near at hand when this plant will wither and die. "Nothing," he should say to himself, "nothing of what I now see before me will endure. But this plant will have evolved seeds which in their turn will grow into new plants. Again I become aware that in what I see something lies concealed which I cannot see. I will fill my mind wholly with the thought that this plant-form with its colors will cease to be. But the reflection that the plant has produced seeds teaches me that it will not disappear into nothing. That which will prevent this disappearance, I can at present no more see with my eyes than I could originally discern the plant in the grain of seed.

_The plant, therefore, contains something which my eyes are unable to see._ If this thought fully lives in me, and combines with the corresponding state of feeling, then, in due time, there will again develop a force in my soul which will ripen into a new kind of perception." Out of the plant there grows once more a flame-like appearance, which is, of course, correspondingly larger than that which was previously described. This flame is greenish at the centre, and is tinged with yellow at the outer edge.

He who has won this vision has gained greatly, inasmuch as he sees things, not only in their present state of being, but also in their development and decay. He begins to see in all things the spirit, of which the bodily organs of sight have no perception, and he has taken the initial steps on that road, which will gradually lead him to the solution, by direct vision, of the secret of birth and death. To the outer senses, a being begins to exist at its birth, and ceases to exist at its death. This, however, only appears to be so, because these senses are unable to apprehend the concealed spirit. Birth and death are only, for this spirit, transformations, just as the unfolding of the flower from the bud is a transformation enacted before our physical eyes. But if one desires to attain to direct perception of these facts, one must first awaken the spiritual vision by the means here indicated.

In order to meet an objection which may be raised by certain people already possessed of some psychical experience, let it be at once admitted that there are shorter ways than this, and that there are persons who have direct perception of the actualities of birth and death, without having had to pa.s.s through all the stages of discipline here set forth. There are also human beings endowed with high psychical faculties, to whom only a slight impulse is necessary for the developing of these powers. But they are exceptional, and the methods described above are safer, and are capable of general application.

Similarly, it is possible to gain some knowledge of chemistry by special methods; but in order to make safer the science of chemistry, the recognized, reliable course must be followed.

An error fraught with serious consequences would result from the a.s.sumption that the goal could be reached more simply by allowing the mind to dwell merely on an imaginary plant or a grain of seed. It may be possible by such means to evoke a force which would enable the soul to attain the inner vision. But this vision will be, in most cases, a mere figment of the imagination, for the main object is not to create arbitrarily a mental vision, but to allow the veritable nature of things to form an image within one's mind. The truth must come up from the depth of one's own soul, not at the call of one's ordinary self, but rather must the objects of one's perception themselves exercise their magical power, if one is to perceive their inner reality.

After the disciple has evolved, by such means, the rudiments of spiritual vision, he may proceed to the contemplation of human nature itself. Simple appearances of ordinary life must be chosen first. But before making any attempts in this direction, it is imperative for the student to strive after an absolute sincerity of moral character. He must banish all thoughts of ever using the insight to be attained in these ways for his own selfish ends. He must be absolutely determined that under no circ.u.mstances will he avail himself, in an evil sense, of any power which he may gain over his fellow-creatures. This is the reason why everyone who desires to gain direct insight into the secrets of human nature must follow the golden rule of true Occultism. And the golden rule is this: For every one step that you take in the pursuit of the hidden knowledge, take three steps in the perfecting of your own character. He who obeys this rule can perform such exercises as that which is now to be explained.

Begin by observing a person filled with a desire for some object.

Direct your attention to this desire. It is best to choose a time when this desire is at its height, and when it is not yet certain whether the object of the desire will be attained or not. Then surrender yourself entirely to the contemplation of that which you observe, but maintain the utmost inner tranquility of soul. Make every endeavor to be deaf and blind to everything that may be going on around you at the same time, and bear in mind particularly that this contemplation is to evoke a state of feeling in your soul. Allow this state of feeling to arise in your soul, like a cloud rising on an otherwise cloudless horizon. It is to be expected, of course, that your observation will be interrupted, because the person on whom it is directed will not remain in this particular state of mind for a sufficient length of time.

Presumably you will fail in your experiment hundreds and hundreds of times. It is simply a question of not losing patience. After many attempts you will ultimately realize the state of feeling spoken of above as fast as the corresponding mental phenomena pa.s.s through the soul of the person under observation. After a time you will begin to notice that this feeling in your own soul is evoking the power of spiritual vision into the psychical condition of the other. A luminous image will appear in your field of vision. And this luminous image is the so-called astral manifestation evoked by the desire-state when under observation. Again we may describe this image as flame-like in appearance. It is yellowish red in the centre and reddish-blue or lilac at the edges. Much depends upon treating such experiences of the inner vision with great delicacy. It will be best for you at first to talk of them to n.o.body except your teacher, if you have one. The attempt to describe such appearances in appropriate words usually leads to gross self-deception. One employs ordinary terms not applicable to such purposes, and therefore much too gross and clumsy. The consequence is that one's own attempt to clothe this vision in words unconsciously leads one to blend the actual experience with an alloy of imaginary details. It is, therefore, another important law for the occult inquirer that he should know how to observe silence concerning his inner visions. Observe silence even towards yourself. Do not endeavor to express in words that which you see, or to fathom it with reasoning faculties that are inadequate. Freely surrender yourself to these spiritual impressions without any mental reservations, and without disturbing them by thinking about them too much. For you must remember that your reasoning faculties were, at first, by no means equal to your faculties of observation. You have acquired these reasoning faculties through experiences. .h.i.therto confined exclusively to the world as apprehended by your physical senses, and the faculties you are now acquiring transcend these experiences. Do not, therefore, try to measure your new and higher perceptions by the old standard. Only he who has already gained some certainty in his observation of inner experiences ought to speak about them with the idea of thereby stimulating his fellow-beings.

As a supplementary exercise the following may be set forth. Direct your observation in the same way upon a fellow-being to whom the fulfilment of some wish, the gratification of some desire has just been granted.

If the same rules and precautions are adopted as in the previous instance, you will once more attain to spiritual perception. You will distinguish a flame-like appearance which is yellow in the centre and greenish at the edges. By such observations of one's fellow-creatures one may easily be led into a moral fault--one may become uncharitable.

All conceivable means must be taken to fight against this tendency.

Anyone exercising such powers of observation should have risen to the level on which one is absolutely convinced that thoughts are actual things. He may then no longer allow himself to admit thoughts incompatible with the highest reverence for the dignity of human life and of human liberty. Not for one moment must he entertain the idea of regarding a human being as a mere object for observation. It must be the aim of self-education to see that the faculties for a psychic observation of human nature go hand in hand with a full recognition of the rights of each individual. That which dwells in each human being must be regarded as something holy, and to be held inviolate by us even in our thoughts and feelings. We must be possessed by a feeling of reverential awe for all that is human.