V. Knowledge of the Higher Worlds—Concerning Initiation

Every meditation undertaken for the attainment of Imaginative cognition has its influence, if rightly carried out, upon one or other of these organs. (In my book Knowledge of the Higher Words and its Attainment meditations and exercises are given that take effect on this or that particular organ.) A proper spiritual training will arrange the several exercises in such order as to enable these organs of the soul to develop singly, together, or in due succession, as the case may be. This development asks for great patience and perseverance on the part of the pupil. The degree of patience a man gains in the ordinary course of life will not suffice. For it will be a long time—in many instances a very long time indeed—before the organs are so far developed that the pupil can make use of them for perceiving in the higher world. The moment he does become able to do this, he enters upon the stage of Enlightenment, so-called in contradistinction to the stage of Preparation, Probation or Purification, where the pupil is engaged upon the exercises that are given for the development of the organs. (The word “Purification” is used, because by means of the exercises he undergoes, the pupil “cleanses” a certain region of his inner life, casting out from it everything that has its source in the external world of the senses.) It may well happen that even before he reaches the stage of Enlightenment, a man will frequently experience sudden flashes that come from a higher world. These he should receive with thankfulness. The fact that he has them enables him already to bear witness to the spiritual world. He must however not weaken in his resolve if no such moments come during the time of Preparation—which may perhaps seem to him to be lasting all too long. Anyone who allows himself to grow impatient because he can still “see nothing” has not yet succeeded in finding his right relation to a higher world. He alone has done so who can look upon the exercises he undertakes in his training as an end in themselves. With these he is in very truth doing work upon something in him that is of the nature of soul and spirit, namely, upon his astral body. And even when as yet he “sees nothing,” he can feel: I am really working and functioning in soul and spirit. If however he has made up his mind beforehand as to what he is going to “see,” he will not have this feeling. He will in that case be disregarding what is in truth of incalculable significance. He should on the contrary be paying careful attention to all that he experiences while doing the exercises. For this is radically different from anything he meets with in the world of sense. Already at this stage he will remark that in working upon his astral body he is not working into some indifferent substance, but that in his astral body lives a world of quite another kind—a world of which his life amid the outer senses tells him nothing. Even as the external world of the senses works upon the physical body, so are the higher Beings working upon the astral body. The pupil will “impinge” upon the higher life in his own astral body, provided he himself does not stand in the way. If he is continually saying to himself: “I can perceive nothing at all,” it will generally mean that he has formed his own idea of what the spiritual percept has to look like, and since he does not see it in the form he has imagined, he says: “I see nothing at all.”