KNOWLEDGE OF THE HIGHER WORLDS AND ITS ATTAINMENT
THE GREAT OR SECOND GUARDIAN OF THE THRESHOLD
LIFE AND DEATH
In the foregoing chapter the importance of the meeting with the so-called lesser Guardian of the Threshold was explained; and it was seen that in this Guardian a Being confronts the student whom the latter has himself brought into existence, and whose body consists of the hitherto invisible results of the student’s own actions, feelings and thoughts. These unseen forces have become the cause of his destiny and his character, and he realizes how he himself founded the present in the past. He can understand why his inner self now standing to a certain extent revealed before him, includes particular inclinations and habits, and he can also recognize the origin of certain blows of fate that have befallen him. He perceives why he loves one thing and hates another; why one thing makes him happy and another unhappy. Visible life is explained by the invisible causes. The essential facts of life, too, health and illness, birth and death, unveil themselves before his gaze. He observes how, before his birth, he wore the causes which necessarily led to his return into life. Henceforth he knows that Being within himself which is constructed, with all its imperfections, in the visible world, and which can only be brought to its final perfection in this same visible world. For in no other world is an opportunity given to build up and complete this Being. Moreover, he recognizes that death cannot sever him for ever from this world; for he says to himself: ‘Once I came into this world because, being as I was, I needed the life it provided, to acquire qualities unattainable in any other world. And I must remain bound to this world until I have developed within myself everything that can here be gained. I shall only some day become a useful collaborator in another world by acquiring all the requisite faculties in this physical world.’
Thanks to his insight into the supersensible world, the Initiate gains a better knowledge and appreciation of the true value of visible Nature, than was possible before his higher training; and this may be counted among his most important experiences. Anyone not possessing this insight and perhaps therefore imagining the supersensible regions to be infinitely the more valuable, is likely to underestimate the physical world. Yet the possessor of this insight knows that without experience in visible reality, he would be totally powerless in that other invisible reality. Before he can live in the latter, he must have the requisite faculties and instruments which can only be acquired in the visible world. Consciousness in the invisible world is not possible without spiritual sight, but this power of vision in the higher world is gradually developed through experience in the lower. No one can be born in the spiritual world with spiritual eyes without having first developed them in the physical world, any more than a child could be born with physical eyes if they had not already been formed within the mother’s womb.
From this standpoint it will also be readily understood why the Threshold to the supersensible world is watched by a Guardian. In no case may real insight into those regions be permitted to anyone lacking the requisite faculties; therefore, upon the individual entering the other world while still incompetent to work in it, the higher experiences are shrouded from him, at the hour of death, until he is fit to behold them. When the student enters the supersensible world, life acquires quite a new meaning for him; he discerns in the physical world the seed-ground of a higher world, so that, in a certain sense, the higher will appear defective without the lower. Two outlooks are opened before him; the first into the past and the second into the future. His vision extends to a past in which this physical world was not yet existent for he has long since discarded the prejudice that the supersensible world was developed out of the sense-world, He knows that the former was first existent, and that out of it everything physical was evolved. He sees that he himself belonged to a supersensible world before coming for the first time into this sense-world. But this pristine supersensible world needed to pass through the sense-world, for without this passage its further evolution would not have been possible. It can only pursue its course when certain beings will have developed requisite faculties within the kingdom of the senses. These beings are none other than the human beings. The latter owe their present life to an imperfect stage of spiritual existence, and are being led, even within this stage, to that perfection which will make them fit for further work in the higher world. At this point, the outlook is directed into the future. A higher stage of the supersensible world is discerned, which will contain the fruits matured in the sense-world. The sense-world, as such, will be superseded; but its products will be embodied in a higher world.
The existence of disease and death in the sense-world is thus explained. Death merely expresses the fact that the original supersensible world reached a point beyond which it could not progress by itself. Universal death must needs have overtaken it, had it not received a fresh life-impulse. Thus this new life has evolved into a battle with universal death. A hardened, dying world saw the blossoming of a new world. That is why we have death and life in the world. The decaying portion of the old world adheres to the new life blossoming from it, and the process evolves slowly. This comes to expression most clearly in man himself. The covering he bears is gathered from the preserved remnants of the old world, and within this covering the germ of that being is matured which will live in the future. Thus man is twofold: mortal and immortal. The mortal is in its last, and the immortal in its first stage. But it is only within this twofold world finding its expression in the sense-world, that he can acquire the requisite faculties to lead the world to immortality. Indeed his task is precisely to gather the fruits of the mortal for the immortal. And as he glances at himself as the product of his own work in the past, he cannot but say: ‘I have in me the elements of a decaying world. They are at work in me, and I can only break their power little by little, thanks to the new immortal elements coming to life within me.’ This is the path leading man from death to life. Could he but speak to himself with full consciousness, at the hour of his death, he would say: ‘The perishing world was my master. I am now dying as a result of the entire past with which I am enmeshed. Yet the soil of mortal life has matured the seeds of immortal life. I carry them with me into another world. If it had merely depended on the past, I could never have been born. The life of the past came to an end with birth. Life in the sense-world is wrested from universal death by the newly-formed life-germ. The time between birth and death is merely an expression for the amount wrested from the dying past by the new life; and illness is nothing but the continued effect of the dying portions of the past.’
In the above, the answer will be found to the question why man only works his way gradually through error and imperfection to the good and true. His actions, feelings and thoughts are at first dominated by the perishing and the mortal. The latter gave rise to his sense-organs. For this reason, these organs and all things reacting on them are doomed to perish. The imperishable will not be found in the instincts, impulses, passions, and in the organs belonging to them, but only in the work produced by these organs. Man must extract from the perishable everything that can be extracted, and this work alone will enable him to discard those fundamental elements out of which he has grown, and which find their expression in the physical sense-world.
Thus the first Guardian confronts the individual as the counterpart of his twofold nature, in which perishable and imperishable are blended; and it stands clearly proved how far removed he still is from attaining that sublime luminous figure which may again dwell in the spiritual world. The extent to which he is entangled with the physical sense-world, is exposed to his view. The presence of instincts, impulses, desires, egotistical wishes and all forms of selfishness, etc., are evidence of this entanglement, as also his membership of a race, a nation and so forth. A race or a nation stands so much the higher, the more perfectly its members express the pure, ideal human type, the further it has worked its way from the physical and perishable to the supersensible and imperishable. The evolution of man through the incarnations in ever higher national and racial forms is thus a process of liberation. In a similar way, the pilgrimage through ever purer forms of morality and religion is a perfecting process; for every moral stage retains the passion for the perishable beside the seeds of an ideal future.
Now in the Guardian of the Threshold, as described above, the product of the past is manifest, containing only so many seeds of the future as could be planted in the course of time. Yet everything that can be extracted from the sense-world must be carried into the supersensible world. Were the student to bring with him only what had been woven into his counterpart out of the past, his earthly task would remain but partially accomplished. For this reason, the ‘lesser Guardian of the Threshold’ is joined, after a time, by the Greater Guardian. The meeting with this second or Greater Guardian will again be described in narrative form.
When the student has recognized all the elements from which he must liberate himself, his way is barred by a sublime luminous Being whose beauty is difficult to describe in the words of human language. This encounter takes place when the sundering of the organs of thinking, feeling and willing extends to the physical body, so that their reciprocal connection is no longer regulated by themselves, but by the higher consciousness, which has now quite liberated itself from physical conditions. The organs of thinking, feeling and willing will then be controlled from supersensible regions, as instruments in the power of the human soul. The latter, thus liberated from all physical bonds, is now confronted by the second Guardian of the Threshold who speaks as follows: ‘Thou hast released thyself from the world of the senses. Thou hast won the right to become a native of the supersensible world, whence thine activity can now be directed. For thine own part, thou dost no longer require thy physical body in its present form. If thine intention was merely to acquire the faculties necessary for life in the supersensible world, thou needest no longer return to the sense-world. But now look on me. See how I tower above all that thou hast made of thyself until now. Thou hast attained thy present degree of perfection thanks to the faculties thou wast able to develop in the sense-world, so long as thou wast still confined to it. But now a new era is to begin, in which thy liberated powers must be applied to further work in the world of the senses. Hitherto thou hast sought only thine own release, but now, having thyself become free, thou canst go forth as a liberator of thy fellows. Until to-day thou hast striven as an individual, but now seek to co-ordinate thyself in the whole so that thou mayst bring into the supersensible world not thyself alone, but all things else existing in the world of the senses. Thou wilt some day be able to unite thyself with me, but I cannot be blessed so long as others are unredeemed. As a separate freed being, thou wouldst fain enter at once the kingdom of the supersensible, yet thou wouldst be forced to look down on the still unredeemed beings in the physical world, having sundered thy destiny from theirs, though thou and they are inseparably united. Thou didst perforce descend into the world to gather powers needed for a higher world. To separate thyself from thy fellows would mean to misuse those very powers which thou couldst not have developed save in company with them. Thou couldst not have descended had they not done so, and without them, the powers needed for supersensible existence would fail thee. Thou must now share with thy fellows the powers which thou didst, in company with them, exert thyself to acquire. I shall therefore bar thine entry into the higher regions of the supersensible world so long as thou hast not applied all the powers thou hast acquired to the liberation of thy companions. With the powers already at thy disposal, thou mayst sojourn in the lower regions of the supersensible world, but I stand before the portal of the higher regions as the Cherub with the fiery sword before Paradise, and I bar thine entrance so long as powers unused in the sense-world still remain in thee. And if thou dost refuse to apply thy powers in this world others will come who will not refuse; and a higher supersensible world will receive all the fruits of the sense-world, while thou wilt lose from under thee the very ground in which thou wast rooted. The purified world will develop above and beyond thee, and thou wilt be excluded from it. Thus thou wouldst tread the black path, while the others from whom thou didst sever thyself, tread the white path.’
Thus the Great Guardian makes his presence known soon after the meeting with the Watcher or first Guardian has taken place. The Initiate knows full well what is in store for him if he yields to the temptation of a premature abode in the supersensible world. An undescribable splendour shines forth from this Great Guardian of the Threshold; union with him looms as a far distant ideal before the soul’s vision. Yet there is also the certitude that this union will not be possible until all the powers afforded by this world are applied to the task of its liberation and redemption. By fulfilling the demands of the higher light-being, the Initiate will contribute to the liberation of the human race. He lays his gifts on the sacrificial altar of humanity. Should he prefer his own premature elevation into the supersensible world, the stream of human evolution will flow over and beyond him. After his liberation he can gain no new powers from the world of the senses; and if he places his work at the world’s disposal it will entail his renouncement of any further benefit for himself. It does not follow that, when called upon, anyone will naturally follow the white path. That depends entirely upon whether he is so far purified at the time of his decision, that no trace of self-seeking makes this prospect of felicity appear desirable. For the allurements here are the strongest possible; whereas on the other side no special allurements are evident. Here nothing appeals to his egoism. The gift he receives in the higher regions of the supersensible world is nothing that comes to him, but only something that flows from him, that is, love for the world and for his fellows. Nothing that egoism desires is denied upon the black path, for the latter provides, on the contrary, for the complete gratification of egoism, and will not fail to attract those desiring merely their own felicity, for it is indeed the appropriate path for them. No one therefore should expect the occultists of the white path to give him instruction for the development of his own egoistical self. They do not take the slightest interest in the felicity of the individual. Each can attain that for himself, and it is not the task of the white occultists to shorten the way; for they are only concerned with the development and liberation of all human beings and all creatures. Their instructions, therefore, deal only with the development of powers for collaboration in this work. Thus they place selfless devotion before all other qualities. They never actually refuse anyone, for even the greatest egoist can purify himself; but no one merely seeking an advantage for himself will ever obtain assistance from the white occultists. Even when they do not refuse their help, he, the seeker, deprives himself of the advantage resulting from their assistance. Anyone, therefore, really following the instructions of the good occult teachers, will, upon crossing the Threshold, understand the demands of the greater Guardian; anyone, however, not following their instructions, can never hope to reach the Threshold. Their instructions, if followed, produce good results or no results; for it is no part of their task to lead individuals to egoistical felicity, and to a mere existence in the supersensible worlds. In fact it becomes their duty to keep the student away from the supersensible world until he can enter it with the will for selfless collaboration. [footnote: See p. 158 and Editorial Preface]