The Rudolf Steiner Archive

Some of the Effects of Initiation

[ 1 ] One of the fundamental principles of true esoteric science is that those who devote themselves to it must do so with full awareness. They should not undertake or practice anything unless they know what effect it will have. An esoteric teacher who gives someone advice or instructions will always explain what will happen in the body, soul, or spirit of the person striving for higher knowledge as a result of following those instructions.

[ 2 ] Here we shall now describe some of the effects on the soul of the initiate. Only those who are familiar with the things described here can perform the exercises that lead to the knowledge of supersensory worlds with full awareness. And only such a person is a true initiate. Groping in the dark is strictly frowned upon in true esoteric training. Those who do not wish to undergo their training with open eyes may become mediums; they cannot become clairvoyants in the sense of esoteric science.

[ 3 ] In those who, in this sense, perform the exercises described in the preceding sections (on the acquisition of supersensory knowledge), certain changes initially take place in what is known as the soul organism. This is perceptible only to the clairvoyant. It can be compared to a cloud that shines with a more or less spiritual and soulful radiance, at the center of which the human physical body is located.^{1A description can be found in the author’s *Theosophy*} Within this organism, the instincts, desires, passions, ideas, and so on become spiritually visible. Sensual desire, for example, is perceived within it as dark reddish radiations of a specific form. A pure, noble thought finds its expression in a reddish-violet radiation. The sharp concept grasped by the logical thinker feels like a yellowish figure with very definite outlines. The confused thought of a muddled mind appears as a figure with indefinite outlines. The thoughts of people with one-sided, stubborn views appear with sharp, immovable outlines, while those of personalities who are open to the views of others are seen with fluid, changing outlines, and so on, and so on. ^{2In all the following descriptions, one must bear in mind that, for example, when “seeing” a color, what is meant is spiritual seeing (contemplation). When clairvoyant perception states, “I see red,” this means: “I have a spiritual-soul experience that corresponds to the physical experience of perceiving the color red.” This expression is used simply because it is entirely natural for clairvoyant perception to say, “I see red,” in such a case. Anyone who fails to consider this can easily confuse a color vision with a truly clairvoyant experience.}

[ 4 ] The further a person progresses in the development of their soul, the more regularly structured their soul organism becomes. In a person with an undeveloped soul life, it is chaotic and unstructured. But even within such an unstructured soul organism, the clairvoyant can perceive a formation that stands out clearly from its surroundings. It extends from the interior of the head to the center of the physical body. It appears to be a kind of independent body that possesses certain organs. The organs to be discussed here first are spiritually perceived in the vicinity of the following parts of the physical body: the first between the eyes, the second near the larynx, the third in the region of the heart, the fourth in the vicinity of the so-called pit of the stomach, and the fifth and sixth are located in the lower abdomen. These structures are called “wheels” (chakras) or “lotus flowers” by those versed in esoteric knowledge. They are so named because of their resemblance to wheels or flowers; however, one must of course be aware that such a term is no more accurate than calling the two parts of the lungs “lung wings.” Just as it is clear here that we are not dealing with “wings,” so too must one regard the term there merely as a comparative description. In the undeveloped human being, these “lotus flowers” are dark in color and still, motionless. In the clairvoyant, however, they are in motion and display luminous shades of color. Something similar is also the case with the medium, though in a different way. This will not be discussed in detail here. — When a student of the secret teachings begins his exercises, the first thing that happens is that the lotus flowers lighten in color; later, they begin to rotate. When this latter occurs, the ability to see clearly begins. For these “flowers” are the sensory organs of the soul. ^{3What was said in the previous note regarding “seeing colors” also applies to these perceptions of “rotation,” and indeed to the “lotus flowers” themselves.} And their rotation is an indication that perceptions are occurring in the supersensible realm. No one can perceive anything supersensory until their astral senses have developed in this way.

[ 5 ] The spiritual sense organ, located near the larynx, makes it possible to clairvoyantly perceive the mindset of another soul being; it also allows for a deeper insight into the true laws governing natural phenomena. – The organ near the heart opens the way to clairvoyant insight into the disposition of other souls. Those who have developed it can also perceive certain deeper forces in animals and plants. Through the sense near the so-called pit of the stomach, one gains knowledge of the abilities and talents of souls; one can discern the role that animals, plants, stones, metals, atmospheric phenomena, and so on play in the economy of nature.

[ 6 ] The organ near the larynx has sixteen “petals” or “spokes”; the one near the heart has twelve; and the one located near the pit of the stomach has ten.

[ 7 ] Certain mental activities are connected with the development of these sensory organs. And whoever performs these activities in a very specific way contributes to the development of the corresponding spiritual sensory organs. Of the “sixteen-petaled lotus flower,” eight petals had already been formed at an earlier stage of human development in the distant past. To this development, human beings themselves contributed nothing. They received it as a gift of nature while they were still in a state of dreamlike, dull consciousness. At that stage of human development, they were also active. However, this kind of activity was compatible only with that dull state of consciousness. When consciousness then became clearer, the petals darkened and ceased their activity. Human beings can develop the other eight themselves through conscious exercises. As a result, the entire lotus flower becomes luminous and agile. The acquisition of certain abilities depends on the development of each of the sixteen petals. However, as already indicated, human beings can consciously develop only eight of them; the other eight then appear of their own accord.

[ 8 ] The process unfolds as follows. A person must devote attention and care to certain mental processes that they usually carry out carelessly and without attention. There are eight such processes. The first is the way in which one acquires ideas. Usually, in this regard, a person leaves things entirely to chance. He hears this and that, sees one thing and another, and forms his concepts accordingly. As long as he proceeds in this way, his sixteen-petaled lotus flower remains completely ineffective. Only when he takes his self-education in this direction into his own hands does it begin to take effect. To this end, he must pay attention to his ideas. Every concept should take on meaning for them. They should see in it a specific message, a revelation about things in the external world. And they should not be satisfied with concepts that lack such meaning. They should direct their entire conceptual life so that it becomes a faithful mirror of the external world. Their striving should be directed toward removing incorrect concepts from their soul. – The second psychological process, in a similar vein, concerns a person’s decisions. He should make decisions—even regarding the most insignificant matters—only after well-founded, thorough consideration. He should keep all thoughtless actions and all meaningless deeds out of his soul. He should have well-considered reasons for everything. And he should refrain from anything for which no significant reason compels him. – The third process relates to speech. Only what has meaning and significance should come from the lips of the inner student. All talk for the sake of talking leads him astray. The inner student should avoid the ordinary kind of conversation, where everything is discussed haphazardly and in a jumble. Yet he should not, by any means, exclude himself from interaction with his fellow human beings. It is precisely in social interaction that his speech should develop into something meaningful. He answers everyone’s questions, but he does so thoughtfully, having considered every angle. He never speaks without good reason. He strives to use neither too many nor too few words. – The fourth spiritual process is the regulation of external action. The secret student strives to organize his actions so that they harmonize with the actions of his fellow human beings and the events in his surroundings. He refrains from actions that are disruptive to others or that conflict with what is happening around him. He seeks to organize his actions so that they blend harmoniously into his surroundings—into his life circumstances and so on. When prompted to act by some external factor, he carefully observes how he might best respond to that prompt. When acting of his own accord, he considers the effects of his actions with the utmost clarity. – The fifth point to consider here concerns the organization of one’s entire life. The secret student strives to live in accordance with nature and the spirit. He neither rushes into anything nor is he sluggish. Overactivity and carelessness are equally foreign to him. He regards life as a means for work and organizes himself accordingly. He organizes his health care, habits, and so on in such a way that a harmonious life results. – The sixth point concerns human endeavor. The initiate assesses his abilities and skills and acts in accordance with this self-knowledge. He tries not to do anything that lies beyond his capabilities; nor does he refrain from anything that lies within them. On the other hand, he sets goals for himself that are connected to ideals and to the great duties of a human being. He does not merely fit himself thoughtlessly into the machinery of human society like a cog, but seeks to understand his tasks and to look beyond the everyday. He strives to fulfill his duties ever better and more perfectly. – The seventh aspect of his inner life concerns the striving to learn as much as possible from life. Nothing passes the secret student by that does not provide him with an opportunity to gain experience useful for his life. If he has done something incorrectly or imperfectly, this becomes an opportunity to do something similar correctly or perfectly later on. When he sees others acting, he observes them with a similar goal in mind. He strives to amass a rich treasure trove of experiences and to consult it carefully at all times. And he does nothing without looking back on past experiences that can assist him in his decisions and actions. – Finally, the eighth point is this: the initiate must, from time to time, look within; he must immerse himself in his inner self, consult with himself carefully, form and examine his principles of life, review his knowledge in thought, weigh his duties, reflect on the content and purpose of life, and so on. All these things have, of course, already been discussed in the preceding sections. Here they are merely listed in connection with the unfolding of the sixteen-petaled lotus flower. Through their practice, this flower becomes ever more perfect. For the development of the gift of clairvoyance depends on such exercises. The more, for example, what a person thinks and says corresponds to the events in the external world, the more rapidly this gift develops. Whoever thinks or speaks untruths kills something in the bud of the sixteen-petaled lotus flower. Truthfulness, sincerity, and honesty are constructive forces in this regard; deceitfulness, falsity, and dishonesty are destructive forces. And the initiate must know that what matters here is not merely “good intention,” but the actual deed. If I think or say something that does not correspond to reality, I destroy something in my spiritual sense organ, even if I believe I have the best of intentions. It is like a child who burns himself when he reaches into the fire, even if this happens out of ignorance. – The organization of the soul processes discussed in the manner described causes the sixteen-petaled lotus flower to shine in magnificent colors and imparts a lawful movement to it. – However, it must be noted that the described clairvoyant gift cannot manifest until a certain degree of soul development has been attained. As long as it still requires effort to lead one’s life in this direction, this gift will not manifest. As long as one must still pay special attention to the processes described, one is not yet ready. Only when one has progressed to the point of living in the manner described—as a person would otherwise do out of habit—do the first signs of clairvoyance appear. These things must then no longer be a struggle but must have become a natural way of life. One must not need to constantly monitor oneself or force oneself to live in this way. Everything must have become a habit. – There are certain instructions that cause the sixteen-petaled lotus flower to unfold in a different way. True esoteric science rejects all such instructions. For they lead to the destruction of physical health and to moral ruin. They are easier to carry out than what has been described here. This path is lengthy and arduous. But it leads to a sure goal and can only strengthen one morally.

[ 9 ] The distorted development of a lotus flower not only leads to illusions and fantastical notions when a certain clairvoyant ability manifests, but also to aberrations and instability in everyday life. Such a development can make one fearful, envious, vain, arrogant, willful, and so on, even though one did not possess any of these traits before. – It has been said that eight of the petals of the sixteen-petaled lotus flower were already developed in the distant past and that these reappear of their own accord during esoteric training. In the esoteric student’s efforts, all care must now be directed toward the other eight petals. If the training is conducted incorrectly, the previously developed petals are likely to emerge on their own, while the new ones remain stunted. This will be particularly the case if the training places too little emphasis on logical, rational thinking. It is of the utmost importance that the initiate be a sensible person who maintains clear thinking. It is also of great importance that he strive for the utmost clarity in speech. People who begin to sense something of the supersensible tend to become talkative about these matters. In doing so, they hinder their proper development. The less one speaks about these things, the better. Only those who have attained a certain degree of clarity should speak.

[ 10 ] At the beginning of the lessons, secret students are usually surprised at how little “curiosity” those who are already spiritually trained show toward the accounts of their experiences. It would be most beneficial for them if they were to remain completely silent about their experiences and discuss nothing other than how well or poorly they are succeeding in performing their exercises or following the instructions. For those who are already spiritually trained have entirely different sources for assessing progress than the students’ direct reports. Such reports always harden the eight relevant petals of the sixteen-petaled lotus flower somewhat, whereas they should be kept soft and supple. Let me give an example to illustrate this. For the sake of clarity, this example will be taken not from the supernatural realm but from ordinary life. Suppose I hear a piece of news and immediately form a judgment about it. Shortly thereafter, I receive further news about the same matter that contradicts the first report. This compels me to revise the judgment I had already formed. The result is an adverse effect on my sixteen-petaled lotus flower. The situation would be quite different if I had been cautious with my judgment at first, if I had remained “silent”—internally in thought and externally in words—regarding the entire matter until I had completely reliable evidence for my judgment. Caution in forming and expressing judgments gradually becomes the distinctive hallmark of the initiate. In contrast, his receptivity to impressions and experiences grows—impressions he allows to pass him by in silence—so that he may gather as many points of reference as possible when he has to judge. It is bluish-reddish and rose-red nuances in the lotus petals that arise through such caution, whereas in the other case, dark red and orange-colored nuances appear. In a manner similar to the sixteen-petaled ^{4The knowledgeable reader will recognize in the conditions for the development of the “sixteen-petaled lotus flower” the instructions that the Buddha gave his disciples for the “Path.” However, the aim here is not to teach “Buddhism,” but to describe conditions of development that arise from spiritual science itself. The fact that they correspond to certain teachings of the Buddha cannot prevent us from finding them in and of themselves to be true.} the twelve-petaled lotus flower, near the heart, is also formed. Half of its petals were already present and active in a past stage of human development. These six petals therefore do not need to be specifically developed during esoteric training; they appear of their own accord and begin to rotate when work is done on the other six. — Once again, to promote this development, the individual must consciously direct certain soul activities in a specific way.

[ 11 ] One must now realize that the perceptions of the individual spiritual or soul senses have different characteristics. The twelve-petaled lotus flower conveys a different perception than the sixteen-petaled one. The latter perceives forms. The type of thought a soul possesses, and the laws according to which a natural phenomenon unfolds, appear as forms to the sixteen-petaled lotus flower. These are not, however, rigid, static forms, but rather dynamic forms filled with life. The clairvoyant in whom this sense has developed can name a form in which every type of thought and every natural law manifests itself. A thought of vengeance, for example, takes the form of an arrow-like, jagged figure; a benevolent thought often takes the form of a blossoming flower, and so on. Specific, meaningful thoughts are regularly and symmetrically formed, while vague concepts have jagged outlines. – Entirely different perceptions come to light through the twelve-petaled lotus flower. One can roughly characterize the nature of these perceptions by describing them as warmth of the soul and coldness of the soul. A clairvoyant endowed with this sense feels such warmth or coldness of the soul radiating from the figures he perceives through the sixteen-petaled lotus flower. Imagine, for a moment, that a clairvoyant had developed only the sixteen-petaled lotus flower, but not the twelve-petaled one. Then, upon a benevolent thought, he would see only the figure described above. Another person, who has developed both senses, also perceives the emanation from that thought—which can only be described as soul warmth. – It should be noted in passing that in esoteric training, one sense is never developed without the other, so that the above should be regarded merely as a hypothetical example for clarification. – Through the development of the twelve-petaled lotus flower, the clairvoyant also gains a deep understanding of natural processes. Everything based on growth and development radiates warmth of the soul; everything in the process of decay, destruction, or decline manifests the character of coldness of the soul.

[ 12 ] The development of this sense is fostered in the following way. The first thing the initiate observes in this regard is the regulation of his thought process (so-called “thought control”). Just as the sixteen-petaled lotus blossoms through true, meaningful thoughts, so does the twelve-petaled lotus blossom through inner mastery of the thought process. Erratic, flickering thoughts—those that are strung together not in a meaningful, logical manner but purely by chance—mar the form of this lotus flower. The more one thought follows naturally from another, and the more all that is illogical is avoided, the more this sensory organ assumes its proper form. If the secret student hears illogical thoughts, he immediately allows the correct thought to pass through his mind. He should not coldly withdraw from a potentially illogical environment in order to further his development. Nor should he feel the urge to immediately correct everything illogical in his surroundings. Rather, he will quietly, within himself, steer the thoughts storming in from the outside toward a logical, meaningful direction. And he strives to maintain this direction in all his own thoughts. – A second point is to bring the same consistency to his actions (control of actions). Any inconsistency or disharmony in action leads to the ruin of the lotus flower in question. When the secret student has done something, he adjusts his subsequent actions so that they follow logically from the first. Whoever acts differently today than yesterday will never develop the character described. – The third is the cultivation of perseverance. The secret student does not allow himself to be deterred by this or that influence from a goal he has set for himself, as long as he can regard this goal as correct. Obstacles are, for him, a challenge to overcome, but not a reason to give up. – The fourth is tolerance toward people, other beings, and even facts. The secret student refrains from all unnecessary criticism of the imperfect, the evil, and the bad, and instead seeks to understand everything that comes his way. Just as the sun does not withhold its light from the bad and the evil, so he does not withhold his understanding sympathy. If the initiate encounters any adversity, he does not indulge in disparaging judgments, but accepts what is necessary and seeks, to the best of his ability, to turn the situation to the good. He considers other opinions not only from his own point of view, but seeks to put himself in the other person’s position. – The fifth is impartiality toward the phenomena of life. In this context, one also speaks of “faith” or “trust.” The secret student approaches every person, every being, with this trust. And he acts with such trust. When something is communicated to him, he never says to himself, “I don’t believe that because it contradicts my previous opinion.” Rather, he is ready at every moment to test and correct his opinion and viewpoint in light of a new one. He remains constantly receptive to everything that comes his way. And he trusts in the effectiveness of what he undertakes. He banishes timidity and doubt from his being. If he has an intention, he also has faith in the power of that intention. A hundred failures cannot take that faith away from him. This is the “faith that can move mountains.” – The sixth is the attainment of a certain balance in life (equanimity). The secret student strives to maintain a steady state of mind, whether he encounters suffering or joy. He breaks the habit of swinging between “ecstatic joy and deep sorrow.” Misfortune and danger find him just as well-prepared as good fortune and success.

[ 13 ] Readers of spiritual science writings will find the qualities described here listed as the so-called “six qualities” that must be developed by those who aspire to initiation. Here, their connection to the spiritual sense—which is called the twelve-petaled lotus flower—should be explained. – The secret training can provide specific instructions to bring this lotus flower to maturity, but here, too, the formation of the regular shape of this sense organ depends on the development of the listed qualities. If this development is neglected, this organ becomes a distorted image. And as a result, when a certain clairvoyant ability develops in this direction, the qualities mentioned may turn for the worse rather than for the better. The person may become particularly intolerant, timid, and hostile toward their surroundings. For example, they may develop a sensitivity to the attitudes of other souls and, as a result, flee from or hate them. It can go so far that, due to the emotional coldness that overwhelms them when confronted with views they find repugnant, they are unable to listen at all or behave in a repulsive manner.

[ 14 ] If, in addition to all that has been said, one observes certain precepts—which secret students can receive only orally from secret teachers—the development of the lotus flower is correspondingly accelerated. Yet the instructions given here do indeed serve as an introduction to the actual secret training. However, even for those who do not wish to or are unable to undergo secret training, organizing one’s life in the direction indicated here is beneficial. For the effect on the soul’s constitution occurs in any case, albeit slowly. And for the secret student, observing these principles is indispensable. – If he were to attempt esoteric training without adhering to these principles, he could enter the higher worlds only with an imperfect mental eye; and instead of recognizing the truth, he would then be subjected only to deceptions and illusions. He would become clairvoyant in a certain sense; but in essence, he would be subject to even greater blindness than before. For formerly he at least stood firmly within the sensory world and had a secure foothold in it; but now he sees beyond the sensory world and is led astray by it before he stands securely in a higher world. He may then be completely unable to distinguish truth from error and lose all sense of direction in life. –It is precisely for this reason that patience is so necessary in these matters. One must always bear in mind that spiritual science must not go any further with its instructions than there is full willingness for a regulated development of the “lotus flowers.” True distortions of these flowers would develop if they were brought to maturity before they had calmly attained the form that is rightfully theirs. For the specific instructions of spiritual science bring about the maturing, but the form is given to them through the way of life described.

[ 15 ] The spiritual cultivation necessary for the development of the ten-petaled lotus flower is of a particularly subtle nature. For here the aim is to learn to consciously master sensory impressions themselves. This is especially necessary for the aspiring clairvoyant. Only in this way can he avoid a source of countless illusions and mental arbitrariness. People usually do not realize at all what influences their thoughts and memories and what causes them. Consider the following scenario: Someone is riding on a train. He is absorbed in a thought. Suddenly, his train of thought takes a completely different turn. He recalls an experience he had years ago and weaves it into his current thoughts. But he hasn’t even noticed that his eye was fixed on the window and his gaze was directed at a person who bore a resemblance to someone else involved in the remembered experience. What he saw doesn’t even enter his consciousness—only the effect does. Thus, he believes that the idea “just came to him on its own.” How much in life comes about in this way! How often do things we have experienced or read about play a role in our lives without us bringing the connection to our conscious awareness. For example, someone may dislike a certain color; yet he has no idea that this is because the teacher who tormented him many years ago wore a jacket of that color. Countless illusions are based on such connections. Many things are imprinted on the soul without ever being incorporated into consciousness. The following scenario may occur. Someone reads in the newspaper about the death of a well-known figure. And now he insists quite firmly that he had already foreseen this death “yesterday,” even though he had heard or seen nothing that could have led him to this thought. And it is true—the thought that the person in question would die simply “popped into his head” “yesterday” as if by itself. He just failed to notice one thing. A few hours before the thought occurred to him “yesterday,” he had been visiting an acquaintance. A newspaper lay on the table. He did not read it. But unconsciously, his eye fell on the news of the serious illness of the person in question. He was not aware of this impression. But the effect was the “premonition.” – When one reflects on such things, one can appreciate what a source of illusions and fantasies lies in such circumstances. And whoever wishes to develop their ten-petaled lotus flower must block off this source. For through this lotus flower, one can perceive deeply hidden qualities of souls. But truth can be attributed to these perceptions only when one has become completely free from the deceptions described. To this end, it is necessary to become the master of what the external world imparts to you. One must ensure that impressions one does not wish to receive are, in fact, not received. Such an ability can be cultivated only through a strong inner life. One must resolve to allow only those things to affect oneself to which one directs one’s attention, and to truly withdraw from impressions to which one does not deliberately turn. What one sees, one must want to see, and whatever one does not pay attention to must in fact be absent from one’s consciousness. The more vivid and energetic the soul’s inner work becomes, the more one will achieve this. – The secret student must avoid all thoughtless looking around and listening. For him, only what he directs his ears and eyes toward should exist. He must train himself so that, even in the greatest commotion, he need not hear anything if he does not want to; he should make his eyes impervious to things he is not specifically looking at. He must surround himself with a kind of spiritual armor against all unconscious impressions. – He must exercise particular care in this regard, especially with regard to his own life of thought. He sets a thought before himself and tries to think through only what he can consciously, and in complete freedom, connect to that thought. He rejects arbitrary ideas. If he wishes to relate the thought to any other, he carefully reflects on where this other thought has entered his mind. – He goes even further. If, for example, he has a certain aversion to something, he combats it and seeks to establish a conscious relationship with the thing in question. In this way, fewer and fewer unconscious elements intrude into his inner life. Only through such strict self-discipline does the ten-petaled lotus flower take on the form it is meant to have. The inner life of the occult student must become a life of attention, and whatever one does not wish or ought to pay attention to, one must truly know how to keep at a distance. – When such self-discipline is accompanied by meditation in accordance with the instructions of spiritual science, the lotus flower located in the region of the solar plexus matures in the proper way, and that which, through the spiritual sense organs described earlier, had only form and warmth, acquires spiritual light and color. And through this, for example, the talents and abilities of souls, as well as the forces and hidden qualities of nature, are revealed. The color aura of living beings thereby becomes visible; what surrounds us thus reveals its soul-like qualities. – One must admit that the utmost care is necessary precisely in development in this area, for the interplay of unconscious memories is immeasurably active here. Were this not the case, many people would possess precisely the sense in question here, for it arises almost immediately when a person truly has complete mastery over the impressions of their senses, such that they are subject only to their attention or inattention. Only as long as the power of the external senses keeps this spiritual sense in a state of suppression and dullness does it remain ineffective.

[ 16 ] More difficult than the development of the lotus flower described above is that of the six-petaled one, which is located in the center of the body. For this development, one must strive for the complete mastery of the entire human being through self-awareness, so that body, soul, and spirit are in perfect harmony. The functions of the body, the inclinations and passions of the soul, and the thoughts and ideas of the spirit must be brought into perfect harmony with one another. The body must be refined and purified to such an extent that its organs do not urge the person toward anything that is not in the service of the soul and the spirit. The soul must not be driven by the body toward desires and passions that contradict pure and noble thinking. The spirit, however, should not have to rule over the soul like a slave master with its commandments and laws; rather, the soul should follow these duties and commandments of its own free will. Duty should not hang over the initiate like something to which he reluctantly submits, but rather like something he performs because he loves it. The initiate must develop a free soul that is in balance between sensuality and spirituality. He must reach the point where he can allow himself to surrender to his sensuality, because it is so purified that it has lost the power to drag him down. He should no longer need to restrain his passions, because they will of their own accord follow what is right. As long as a person feels the need to mortify himself, he cannot be a student of the mysteries at a certain level. A virtue that one must first force oneself to practice is still worthless for the student of the mysteries. As long as one still has a desire, it interferes with the path of the student, even if one strives not to indulge it. And it makes no difference whether this desire pertains more to the body or more to the soul. If, for example, someone avoids a certain stimulant in order to purify themselves through the deprivation of pleasure, this helps them only if their body does not suffer any discomfort as a result of this abstinence. If the latter is the case, it shows that the body craves the stimulant, and the abstinence is worthless. In this case, it may well be that the person must initially give up the desired goal and wait until more favorable sensual circumstances—perhaps only in another life—are available to him. In a given situation, reasonable self-restraint is a far greater achievement than striving for something that is simply unattainable under the circumstances. Indeed, such reasonable self-restraint promotes development more than the opposite.

[ 17 ] Whoever has developed the six-petaled lotus flower will come into contact with beings who belong to the higher worlds, but only when their existence manifests in the world of the soul. However, the Esoteric Training does not recommend developing this lotus flower until the student has made significant progress along the path by which he can raise his spirit into an even higher world. For this entry into the actual spiritual world must always be accompanied by the cultivation of the lotus flowers. Otherwise, the student will fall into confusion and uncertainty. Although he would see and learn, he would lack the ability to judge what he has seen in the proper way. – Yet what is required for the development of the six-petaled lotus flower already provides a certain safeguard against confusion and instability. For it is not easy to lead someone into such confusion who has attained perfect balance between sensuality (body), passion (soul), and idea (spirit). Nevertheless, more is needed than this safeguard when, through the development of the six-petaled lotus flower, human beings become able to perceive beings endowed with life and independence that belong to a world so utterly different from that of their physical senses. To find security in these worlds, it is not enough for them to develop the lotus flowers; they must also have even higher organs at their disposal. We shall now discuss the development of these even higher organs; then we can also speak of the other lotus flowers and the further organization of the soul body ^{5It goes without saying that, in the literal sense, the term “soul body” (like many similar terms in spiritual science) contains a contradiction. Yet this term is used because clairvoyant perception perceives something that is experienced in the spiritual realm in the same way that the body is perceived in the physical realm.} We will now discuss this.

---

[ 18 ] The development of the soul-body, as just described, enables human beings to perceive supersensory phenomena. But anyone who truly wishes to find their way in this world must not remain at this stage of development. The mere movement of the lotus flowers is not enough. A person must be able to regulate and control the movement of their spiritual organs independently and with full consciousness. Otherwise, they would become a plaything of external forces and powers. If they are not to become so, they must acquire the ability to hear the so-called “inner word.” To achieve this, not only must the soul body be developed, but also the etheric body. This is the subtle body that appears to the clairvoyant as a kind of double of the physical body. It is, so to speak, an intermediate stage between this body and the soul body. ^{6Compare this description with the account in the author’s *Theosophy*.} If one is gifted with clairvoyant abilities, one can, with full consciousness, mentally remove the physical body of a person standing before one. At a higher level, this is nothing other than an exercise in attention at a lower level. Just as a person can divert their attention from something in front of them so that it is no longer there for them, so too can the clairvoyant completely erase a physical body from their perception, so that it becomes physically transparent to them. If he performs this with a person standing before him, then what remains before his inner eye is the so-called etheric body, in addition to the soul body, which is larger than both and which also permeates both. The etheric body has approximately the size and shape of the physical body, so that it also fills roughly the same space that the physical body occupies. It is an extremely delicate and finely organized structure.^{7I ask the physicist not to take offense at the term “etheric body.” The word “ether” is intended only to indicate the delicacy of the structure in question. For the time being, there is no need to associate what is described here with the “ether” of physical hypotheses.} Its fundamental color is different from the seven colors found in the rainbow. Those who can observe it come to know a color that is not actually perceptible to the senses. It can best be compared to the color of young peach blossoms. If one wishes to observe the etheric body entirely on its own, one must also eliminate the appearance of the soul body from observation through an exercise of attention similar in nature to that described above. If one does not do this, then the appearance of the etheric body is altered by the soul body, which permeates it entirely.

[ 19 ] In human beings, the particles of the etheric body are in constant motion. Countless currents flow through it in all directions. These currents sustain and regulate life. Every body that lives has such an etheric body. Plants and animals have it as well. Indeed, even in minerals, traces are perceptible to the attentive observer. – The currents and movements mentioned are, at first, entirely independent of human will and consciousness, just as the activity of the heart or stomach in the physical body is not subject to the will. – And as long as a person does not take charge of their own training in the sense of acquiring supersensory abilities, this independence will continue to exist. For higher development at a certain level consists precisely in the fact that the currents and movements of the etheric body that are independent of consciousness are joined by those that the person consciously brings about themselves.

[ 20 ] When the secret meditation has progressed to the point where the lotus flowers described in the preceding sections begin to move, the student has already accomplished much of what leads to the evocation of very specific currents and movements in his etheric body. The purpose of this development is for a kind of focal point to form in the region of the physical heart, from which currents and movements emanate in the most diverse spiritual colors and forms. This focal point is in reality not merely a point, but a highly complex structure, a marvelous organ. It glows and shimmers spiritually in the most diverse colors and displays forms of great regularity that can change rapidly. And further forms and streams of color flow from this organ to the parts of the rest of the body and even beyond it, permeating and illuminating the entire soul body. The most important of these currents, however, flow toward the lotus flowers. They permeate the individual petals of the lotus and regulate their rotation; then they flow outward from the tips of the petals, dissipating into outer space. The more developed a person is, the greater the radius within which these currents spread.

[ 21 ] The twelve-petaled lotus flower has a particularly close relationship to the center described above. The currents flow directly into it. And through it, currents flow on one side to the sixteen-petaled and two-petaled lotus flowers, and on the other (lower) side to the eight-, six-, and four-petaled lotus flowers. This arrangement explains why the development of the twelve-petaled lotus flower must be given very special attention in the secret training. If a mistake were made here, the entire development of the apparatus would be disordered. — From what has been said, one can gauge how delicate and intimate the secret training is and how precisely one must proceed if everything is to develop properly. It is also immediately apparent from this that only those who have personally experienced everything they are to teach in another person—and who are fully capable of recognizing whether their instructions will lead to the very correct results—can speak about the training of supersensory abilities.

[ 22 ] When the initiate carries out what is prescribed in the instructions, he teaches his etheric body currents and movements that are in harmony with the laws and the evolution of the world to which human beings belong. Therefore, the instructions are always a reflection of the great laws of world evolution. They consist of the aforementioned and similar meditation and concentration exercises, which, when properly applied, produce the effects described. At certain times, the spiritual student must completely permeate his soul with the content of the exercises, filling himself inwardly, as it were, entirely with them. It begins with simple things, which are particularly suited to deepening and internalizing the intellectual and rational thinking of the head. Through this, such thinking is made free and independent of all sensory impressions and experiences. It is, so to speak, condensed into a single point over which the individual has complete control. This creates a provisional focal point for the currents of the etheric body. Initially, this focal point is not yet in the region of the heart, but in the head. To the clairvoyant, it appears there as the point of origin of movements. – Only such a training in clairvoyance is fully successful if it first creates this center. If the center were shifted to the region of the heart right from the start, the aspiring clairvoyant might indeed gain certain insights into the higher worlds; but he would not be able to gain a true understanding of the connection between these higher worlds and our sensory world. And this is, for human beings at the present stage of world development, an absolute necessity. The clairvoyant must not become a dreamer; he must keep his feet firmly on the ground.

[ 23 ] Once the center in the head is properly established, it is shifted further downward, specifically to the area of the larynx. This is achieved through continued practice of the concentration exercises. The characteristic movements of the etheric body then radiate from this area, illuminating the soul space surrounding the person.

[ 24 ] Further practice enables the initiate to determine the position of his etheric body on his own. Previously, this position depended on forces coming from outside and emanating from the physical body. Through further development, the human being becomes capable of rotating the etheric body in all directions. This ability is brought about by currents that run roughly along the two hands and have their center in the two-petaled lotus flower in the region of the eyes. All of this comes about because the radiations emanating from the larynx take on rounded forms, a number of which proceed toward the two-petaled lotus flower, from where they travel as undulating currents along the hands. – A further consequence is that these currents branch out and divide in the most subtle way, forming a kind of network that transforms into a reticular structure (retina) at the boundary of the entire etheric body. Whereas previously this body had no outward boundary—so that the life currents flowed directly in and out from the general sea of life—the external influences must now pass through this membrane. As a result, the human being becomes sensitive to these external currents. They become perceptible to him. – Now the time has also come to establish the center of the entire system of currents and movements in the region of the heart. This occurs once again through the continuation of concentration and meditation exercises. And with this, the stage is reached at which the human being is endowed with the “inner word.” All things now take on a new meaning for the individual. In a sense, their innermost essence becomes spiritually audible; they speak to the individual of their true nature. The currents described above connect the individual with the inner world to which he or she belongs. The individual begins to experience the life of his or her surroundings and can allow it to resonate in the movement of his or her lotus flowers.

[ 25 ] In this way, a person enters the spiritual world. Once he has reached this stage, he gains a new understanding of what the great teachers of humanity have spoken. Buddha’s teachings and the Gospels, for example, now have a new effect on him. They fill him with a bliss he had not previously imagined. For the tone of their words follows the movements and rhythms that the individual has now developed within himself. He can now know immediately that a person such as the Buddha or the Gospel writers does not utter their own revelations, but rather those that have flowed to them from the innermost essence of things. – Attention should be drawn here to a fact that can probably only be understood in light of what has preceded. To people at our present stage of development, the many repetitions in Buddha’s discourses are not entirely comprehensible. To the initiate, however, they become something upon which he gladly rests his inner sense. For they correspond to certain rhythmic movements in the etheric body. Surrendering to them in perfect inner stillness also brings about a resonance with such movements. And because these movements are a reflection of certain world rhythms—which, in certain respects, also represent repetition and a regular return to earlier states—by listening to the Buddha’s teachings, a person immerses themselves in the connection with the mysteries of the world.

[ 26 ] In spiritual science, there is mention of four qualities that a person must acquire on the so-called path of testing in order to ascend to higher knowledge. The first of these is the ability to distinguish in thought the true from the apparent, the truth from mere opinion. The second quality is the correct assessment of what is true and real in contrast to appearance. The third ability consists in the practice—already mentioned in the previous chapter—of the six qualities: control of thought, control of action, perseverance, tolerance, faith, and equanimity. The fourth is the love of inner freedom.

[ 27 ] A mere intellectual understanding of what these qualities entail is of no use whatsoever. They must be so internalized by the soul that they give rise to inner habits. Take, for example, the first quality: the distinction between the true and the apparent. One must train oneself so that, with regard to every thing that presents itself, one distinguishes quite naturally between what is insignificant and what is significant. One can train oneself in this way only by repeatedly making such attempts with calm and patience while observing the external world. Eventually, the gaze will naturally fix on the true just as it previously found satisfaction in the insignificant. “All that is transitory is but a parable”: this truth becomes a self-evident conviction of the soul. And so it will be with the other three of the four characteristics mentioned.

[ 28 ] Indeed, the human being’s subtle etheric body is transformed under the influence of these four soul habits. Through the first “distinguishing the true from the apparent,” the designated center in the head is created and the one in the larynx is prepared. For true development, however, the concentration exercises mentioned above are necessary. They train the etheric body, and the four habits bring it to maturity. – Once the focal point in the region of the larynx has been prepared, the free mastery of the etheric body—and its envelopment and delimitation by the reticular plexus—is achieved through the correct assessment of the true in contrast to the insignificant appearance. If a person attains such an assessment, spiritual realities gradually become perceptible to them. However, they should not believe that they need only perform actions that appear significant before an intellectual assessment. The slightest action, every small gesture, has significance within the grand order of the universe as a whole, and what matters is simply having a consciousness of this significance. What matters is not underestimation, but correct assessment of the everyday tasks of life. – The six virtues that make up the third quality have already been discussed. They are connected with the formation of the twelve-petaled lotus flower in the region of the heart. For, as has been shown, this is indeed where the life current of the etheric body must be directed. The fourth quality—the desire for liberation—serves to bring the etheric organ near the heart to maturity. When this quality becomes a habit of the soul, the human being frees himself from everything that is merely connected with the faculties of his personal nature. He ceases to view things from his own particular standpoint. The boundaries of his narrow self, which bind him to this standpoint, disappear. The mysteries of the spiritual world gain access to his inner being. This is liberation. For those bonds compel the human being to view things and beings in a way that corresponds to his personal nature. The secret student must become independent of this personal way of viewing things, free.

[ 29 ] It can be seen from this that the principles derived from spiritual science have a profound and defining influence on the innermost nature of the human being. And the principles concerning the four qualities mentioned are precisely such principles. They are found in one form or another in all worldviews that take the spiritual world into account. The founders of such worldviews did not give these precepts to humanity out of some vague intuition. Rather, they did so because they were great initiates. They formulated their moral precepts out of true knowledge. They knew how these precepts affect the finer nature of the human being, and they wanted adherents to gradually develop this finer nature. To live in accordance with such worldviews means to work on one’s own spiritual perfection. And only when a person does this does he serve the whole of the world. Self-perfection is by no means selfishness. For the imperfect person is also an imperfect servant of humanity and the world. The more perfect one is oneself, the better one serves the whole. As the saying goes: “When the rose adorns itself, it also adorns the garden.”

[ 30 ] The founders of meaningful worldviews are thus the great Initiates. What comes from them flows into human souls. And through this, the entire world progresses along with humanity. The Initiates have worked quite consciously on this process of human development. One can understand the content of their instructions only when one realizes that they are drawn from an understanding of the deepest essence of human nature. The Initiates were great seers, and from their insight they shaped the ideals of humanity. But human beings come close to these guides when they rise to their heights in their own development.

[ 31 ] When the development of a person’s etheric body has begun in the manner described above, a completely new life opens up to them. And at the right time, through the initiation into the mysteries, they must receive the insights that enable them to find their way in this new life. For example, through the sixteen-petaled lotus flower, they see spiritual forms from a higher world. Now they must realize how different these forms are, depending on whether they are caused by certain objects or beings. The first thing to which he can turn his attention is that, in a certain way, he can exert a strong influence on some of these figures through his own thoughts and feelings, while on others he has no influence at all or only to a small degree. One type of figure changes immediately when the observer, upon seeing it, thinks, “That is beautiful,” and then, in the course of contemplation, changes this thought to: “That is useful.”—In particular, the forms that originate from minerals or man-made objects have the peculiarity of changing in response to every thought or feeling the observer directs toward them. To a lesser extent, this is already the case with the forms associated with plants; and even less so with those corresponding to animals. These forms, too, are mobile and full of life. But this mobility stems only in part from the influence of human thoughts and feelings; in part, it is caused by factors over which human beings have no control. Now, however, a certain type of form appears within this entire world of forms that is, at first, almost entirely beyond the influence of human beings themselves. The initiate can convince himself that these forms do not originate from minerals, artificial objects, plants, or animals. To gain complete clarity, he must now observe the forms that he knows are caused by the feelings, drives, passions, and so on, of other human beings. But even with regard to these forms, he may find that his own thoughts and feelings still exert some—albeit relatively minor—influence. There always remains, within the world of forms, a remnant upon which this influence is vanishingly small. —Indeed, at the beginning of the secret student’s spiritual path, this remnant even constitutes a very large part of what he sees at all. He can only gain insight into the nature of this part, however, by observing himself. There he discovers which forms have been brought about by himself. What he himself does, wills, desires, and so on, finds expression in these forms. An impulse that dwells within him, a desire he harbors, an intention he nurtures, and so on: all of this manifests itself in such forms. Indeed, his entire character is imprinted in such a world of forms. Human beings can thus, through their conscious thoughts and feelings, exert an influence on all forms that do not originate from themselves; but he no longer has any influence over those forms that he brings about through his own being in the higher world once they have been created by him. It also follows from what has been said that, in higher perception, the human inner world—one’s own world of impulses, desires, and ideas—manifests itself in external forms just as much as other objects and entities. For higher knowledge, the inner world becomes a part of the outer world. Just as if one were surrounded on all sides by mirrors in the physical world and could thus behold one’s physical form, so in a higher world the human soul’s essence appears to the individual as a mirror image.

[ 32 ] At this stage of development, the moment has come for the initiate to overcome the illusion that stems from personal limitations. He can now observe what lies within his personality as the external world, just as he previously regarded as the external world whatever affected his senses. In this way, through experience, he gradually learns to treat himself as he once treated the beings around him.

[ 33 ] If a person’s gaze were opened to these spiritual realms before he had been sufficiently prepared for their nature, he would at first stand before the vivid picture of his own soul as if before a riddle. The forms of their own drives and passions appear to them there in shapes that they perceive as animal or—more rarely—even as human. Although the animal forms of this world are never quite the same as those of the physical world, they do bear a distant resemblance. Untrained observers would likely consider them identical. – One must now, upon entering this world, acquire an entirely new way of judging. For apart from the fact that the things that actually belong to the human inner world appear as the external world, they also appear as the mirror image of what they truly are. If, for example, one sees a number there, one must read it in reverse as a mirror image. For example, 265 actually means 562 here. One sees a sphere as if one were at its center. One must then first translate this internal view in the correct manner. But psychological qualities, too, appear as mirror images. A desire that relates to something external appears as a figure moving toward the desiring person. Passions rooted in the lower nature of human beings can take the form of animals or similar figures that pounce upon the person. In reality, these passions strive outward; they seek the object of their satisfaction in the external world. But this outward search appears in the reflection as an attack on the bearer of the passion.

[ 34 ] If, before ascending to higher vision, the initiate has come to know his own characteristics through calm, objective self-observation, then even at the very moment when his inner self confronts him in the outer mirror image, he will find the courage and strength to behave in the proper manner. People who, through such self-examination, have not become sufficiently acquainted with their own inner selves will not recognize themselves in their mirror image and will then mistake it for an external reality. They will also become frightened at the sight and, because they cannot bear it, convince themselves that the whole thing is merely a figment of the imagination that can lead to nothing. In both cases, the person, by arriving prematurely at a certain stage of development, would fatally stand in the way of their own higher education.

[ 35 ] It is absolutely necessary for the initiate to pass through the spiritual vision of his own soul in order to advance to higher realms. For it is within his own self that he possesses the spiritual-soul element that he is best able to assess. If he has first acquired a thorough understanding of his personality in the physical world, and if first the image of this personality in the higher world appears before him, then he can compare the two. He can relate the higher reality to something familiar to him and is thus able to proceed from a firm foundation. If, on the other hand, he were to encounter any number of other spiritual beings, he would initially be unable to gain any insight into their nature and essence. He would soon feel the ground slipping from under his feet. It therefore cannot be emphasized often enough that the sure path to the higher world is the one that leads through a solid understanding and assessment of one’s own being.

[ 36 ] It is thus spiritual images that a person first encounters on his path to the higher world. For the reality that corresponds to these images is, after all, within him. The secret student must therefore be mature enough not to demand crude realities at this first stage, but to regard the images as the truth. But within this world of images, he soon comes to know something new. His lower self exists before him only as a mirror image; but in the midst of this mirror image, the true reality of the higher self appears. From the image of the lower personality, the form of the spiritual “I” becomes visible. And it is only from the latter that the threads spin out toward other higher spiritual realities.

[ 37 ] And now the time has come to use the two-petaled lotus flower in the area around the eyes. When it begins to move, a person finds the ability to connect his higher self with higher spiritual beings. The currents emanating from this lotus flower move toward higher realities in such a way that the person is fully aware of these movements. Just as light makes physical objects visible to the eye, so do these currents make the spiritual beings of higher worlds visible.

[ 38 ] By immersing themselves in the spiritual sciences and deriving ideas that contain fundamental truths, students learn to set in motion and direct the currents of the eye lotus.

[ 39 ] What constitutes sound judgment and clear, logical training becomes particularly evident at this stage of development. One need only consider that the Higher Self—which until now has lain dormant within the human being in a latent, unconscious state—is being born into conscious existence. This is not merely a figurative concept, but in a very real sense, we are dealing with a birth in the spiritual world. And the newly born being—the higher self—must come into the world equipped with all the necessary organs and faculties if it is to be viable. Just as nature must ensure that a child is born with well-formed ears and eyes, so too must the laws governing a person’s self-development ensure that their higher self enters existence with the necessary abilities. And these laws, which themselves provide for the development of the higher organs of the spirit, are none other than the sound laws of reason and morality of the physical world. Just as a child matures in the womb, so does the spiritual human being mature within the physical self. The child’s health depends on the normal functioning of the laws of nature in the womb. The health of the spiritual human being is similarly conditioned by the laws of common sense and the reason that operates in physical life. No one who does not live and think healthily in the physical world can give birth to a healthy higher self. A life in harmony with nature and reason is the foundation of all true spiritual development. – Just as the child in the mother’s womb already lives in accordance with the forces of nature, which it perceives with its sense organs after birth, so does the higher self of human beings live according to the laws of the spiritual world even during physical existence. And just as the child acquires the corresponding powers from a dark sense of life, so can human beings do the same with the powers of the spiritual world before their higher self is born. Indeed, he must do this if the latter is to come into the world as a fully developed being. It would be wrong for anyone to say: “I cannot accept the teachings of spiritual science until I see for myself.” For without delving deeply into spiritual research, he cannot attain true higher knowledge at all. He would then be in the same situation as a child in the womb who refuses to use the forces provided by the mother and wants to wait until he can procure them for himself. Just as the embryo experiences the truth of what is offered to it through its sense of life, so does the person who cannot yet see experience the truth of the teachings of spiritual science. There is an insight into these teachings—based on a sense of truth and clear, sound, and well-rounded reasoning—even when one does not yet perceive spiritual realities. One must first learn the mystical insights and prepare oneself for perception precisely through this learning. A person who were to attain vision before having learned in this way would be like a child born with eyes and ears but without a brain. The entire world of colors and sounds would spread out before him, but he would not be able to make sense of it.

[ 40 ] What was previously evident to the individual through his sense of truth, through his intellect and reason, becomes his own experience at the described stage of initiatory training. He now has direct knowledge of his higher self. And he learns to recognize that this higher self is connected to spiritual beings of a higher order and forms a unity with them. He thus sees how the lower self originates from a higher world. And it becomes clear to him that his higher nature outlives the lower. He can now distinguish for himself between what is transitory and what is enduring. This means nothing other than that he learns to understand, from his own perspective, the doctrine of the incarnation of the higher self into a lower one. It now becomes clear to him that he is part of a higher spiritual context, and that his characteristics and destinies are caused by this context. He learns to recognize the law of his life, karma. He realizes that his lower self, as it currently constitutes his existence, is only one of the forms that his higher being can assume. And he sees before him the possibility of working on himself from the perspective of his higher self, so that he may become more and more perfect. He can now also discern the great differences among people with regard to their degrees of perfection. He becomes aware that there are people above him who have already reached the stages that still lie ahead of him. He realizes that the teachings and deeds of such people stem from inspirations from a higher world. He owes this to his first glimpse into this higher world. What are called the “great initiates of humanity” will now begin to become a reality for him.

[ 41 ] These are the gifts to which the initiate owes this stage of his development: insight into the higher Self, into the doctrine of the embodiment or incarnation of this higher Self into a lower one, into the law by which life in the physical world is governed by spiritual connections—the law of karma—and, finally, into the existence of great initiates.

[ 42 ] That is why it is also said of a student who has reached this stage that his doubt has completely vanished. Whereas he was previously able to acquire a faith based on rational grounds and sound thinking, this faith is now replaced by full knowledge and an insight that nothing can shake.

[ 43 ] Through their ceremonies, sacraments, and rites, religions have provided outwardly visible representations of higher spiritual processes and beings. Only those who have not yet penetrated the depths of the great religions can fail to recognize this. But whoever looks into spiritual reality itself will also understand the great significance of those outwardly visible acts. And for that person, religious worship itself will then become a reflection of his communion with the spiritually superior world.

[ 44 ] One can see how, by reaching this stage, the initiate has truly become a new human being. He can now gradually mature to the point where he can direct the actual higher life element through the currents of his etheric body and thereby attain a high degree of freedom from his physical body.