An Outline of Occult Science

Of particular importance is the way in which experience may be utilized by the human soul. For instance, one may make the discovery that someone whom he or another greatly reveres, has some quality that must be regarded as a flaw in his character. An experience of this kind may lead the person to whom it comes to thoughts which will tend toward one of two different directions. He may simply feel that he can never again regard the person in question with the same degree of veneration; or on the other hand, he may say to himself: “How has it been possible for this revered person to be burdened with such a failing? How can I present the matter to my mind so as to see in this failing not merely a fault, but something that is the outcome of his life, possibly even caused by his noble [pg 343] qualities?” Whoever can place the question thus before his own mind may, perhaps, arrive at the conclusion that his veneration for his friend need not suffer the least diminution, in spite of the failing that has come to light.

Experiences of this nature will, each time they are met with, add something to our understanding of life. Yet it would certainly be a bad thing for one to allow himself to be tempted through this generous view of life, to excuse everything in those whom he happens to like, or to drop into the habit of ignoring every blamable action, in order thereby to seek some benefit to his own inner development. Blaming or excusing the mistakes of others merely as a result of an inner impulse, does not further our development. This can only happen if our action is governed by the particular case itself, regardless of what we may thereby gain or lose. It is absolutely true that we cannot learn by condemning a fault, but only by understanding it; but, at the same time, if, owing to understanding it, we exclude all disapproval of it, we likewise would not progress very far.

Here, again, the important thing is to avoid one-sidedness, either in one direction or the other, and to establish harmony and balance of all qualities in the soul; and this is especially to be kept in mind in regard to one quality which is pre-eminently important to man's development: the feeling of devotion. Those who can cultivate this feeling, or on whom nature herself has bestowed so inestimable a [pg 344] gift, have a good foundation for the powers of supersensible cognition. Those who in childhood and youth have been able to look up to certain persons with feelings of devoted admiration, beholding in them some high ideal, will already possess in the depths of their souls the soil in which supersensible cognition may flourish abundantly. And those who, possessed of the maturer judgment of later life, can direct their gaze upon the starry heavens and surrender themselves unreservedly to admiration of the revelations of the Higher Powers, are in a like manner ripening their senses for the acquisition of knowledge with regard to the supersensible worlds. So is it also with those who can admire the powers ruling over human life itself. It is by no means of small importance for a fully matured man to be able to feel veneration to the highest degree for other people whose worth he senses or recognizes. For it is only where veneration such as this is present that a vista of the higher worlds can be revealed.

Nevertheless, any one who permits his feelings of reverence and devotion to kill his healthy self-consciousness and self-confidence, is guilty of sinning against the laws of balance and equilibrium. The occult student must work constantly in order to mature his own nature; then indeed he may well have [pg 345] confidence in his own personality, and believe that its powers are increasing more and more. Any one arriving at the right feeling in this respect will say to himself: “There are within me hidden powers, and I am able to call them forth from within. If, therefore, I see something which fills me with reverence because it is above me, I need no longer merely venerate it, but I may confidently assume that, if I develop all that is in me, I may raise myself to the level of the object of my veneration.”

The more capable a man is of fixing his attention upon these events of life with which he is not directly familiar, the greater will be the possibility of providing himself with a foundation for development in higher worlds. The following example will make this evident. Let us assume that some one is placed in a position in which it rests with him either to do, or leave undone, a certain thing. His judgment bids him “Do this,” while at the same time there may be a certain indefinite something in his feelings which deters him from the deed. It may so happen that the person in question will pay no heed to this inexplicable something, carrying out the action in accordance with his judgment. But it may also be that the person so placed will yield to this inner impulse and not perform the act. Now, pursuing the matter further, he may find that mischief would have resulted from his following the dictates of his reason, and that a blessing awaited him through the omission of the act. An experience of this nature may lead a man's thoughts into quite a definite channel, [pg 346] and then he will put the matter to himself in this way: “There is something within me that is a surer guide than that measure of judgment of which I am at present possessed: I must therefore retain an open mind toward this inner something, to the height of which my own capacity for judgment has not yet attained.”

The soul derives much benefit when it directs its attention to occurrences in life such as these, for they demonstrate that man's healthy premonitions bear something in them which is of greater moment than he, with his present degree of judgment, is able to perceive. Attention in this direction has the effect of enlarging the life of the soul. Yet here again certain peculiarities may arise which are of themselves dangerous. One who accustoms himself to a perpetual disregarding of his judgment, owing to this or that “premonition,” would easily become a shuttle-cock tossed at the mercy of every kind of undefined impulse; indeed, it is not a far cry from such habitual indecision to a state of absolute superstition.

Every superstition is disastrous to the student of occult science. The possibility of gaining admission, by legitimate means, to the realms of the spiritual life must depend upon a careful exclusion of all superstition, phantasy, and dreaming. One who is pleased at having had a certain experience which cannot be grasped by human reason will not approach the spiritual world in the right manner. No partiality for the “inexplicable” will ever make one qualified for discipleship of the Spirit. Indeed the pupil should utterly discard the notion that a true mystic is one who is always ready to surmise the presence of what cannot be explained or explored. The right way is to be prepared to recognize on all hands hidden forces and hidden beings, yet at the same time to assume that what is “unexplored” today will be able to be explored when the requisite ability has been developed.

There is a certain mood of soul which it is important for the pupil to maintain at every stage of his development. He should not let his urge for higher knowledge lead him to keep on aiming to get answers to particular questions. Rather should he continually be asking: How am I to develop the needed faculties within myself? For when by dint of patient inner work some faculty develops in him, he will receive the answer to some of his questions. Genuine pupils of the Spirit will [pg 348] always take pains to cultivate this attitude of soul. They will thereby be encouraged to work upon themselves, that they may become ever more and more mature in spirit, and they will abjure the desire to extort answers to particular questions. They will wait until such time as the answers come.

Here again, however, there is the possibility of a one-sidedness, which may prevent the pupil from going forward in the way he should. For at some moment he may quite rightly feel that according to the measure of his powers he can answer for himself even questions of the highest order. Thus at every turn moderation and balance play an essential part in the life of the soul.

Many more qualities of soul could be cited that may with advantage be fostered and developed, if the pupil is seriously wanting to work through a training for Inspiration; and in connection with every one of them we should find that emphasis is laid on the supreme importance of moderation and balance. These attributes of soul help the pupil to understand the exercises that are given for the attainment of Inspiration, and also make him capable of carrying them out.

The exercises for Intuition demand from the pupil that he let disappear from consciousness not only the pictures to which he gave himself up in contemplation in order to arrive at Imaginative cognition, but also that meditating upon his own activity of soul, which he practiced for the attainment of Inspiration. This means that he is now to have in his soul literally nothing of what he has experienced hitherto, whether outwardly or inwardly. If, after discarding all outward and inward experience, nothing whatever is left in his consciousness that is to say, if consciousness simply slips away from him and he sinks into unconsciousness then that will tell him that he is not yet ripe to undertake the exercises for Intuition and must continue working with those for Imagination and Inspiration. A time will come however when [pg 349] an effect will linger in the consciousness which can just as well be made the object of meditation, as were before those outer and inner impressions. This something is, however, of a very special nature, and in comparison with all previous experiences, it is something absolutely new. When it occurs, we recognize it as something we have never known before. It is a perception, just as an actual sound is a perception, that strikes upon the ear; yet it can enter the consciousness only through intuition, just as the sound can only enter the consciousness by way of the ear.

Thus with intuition, the last remnants of the physical and sentient are stripped from man's impressions, while the spiritual world begins to expand before the understanding in a form that has nothing in common with the characteristics of the world of the physical senses.

Imaginative cognition is attained by developing the lotus flowers within the astral body. Through those exercises undertaken for the attainment of inspiration and intuition, particular movements, formations and currents which were previously absent, now appear in the human etheric or vital body. These are the very organs which enable man to “read the secret script,” and bring that which lies beyond it within his reach. For to the clairvoyant, the changes which occur in the etheric body of a person attaining to inspiration and intuition appear in the following manner. Near the physical heart a new center is forming in the etheric body, which [pg 350] develops into an etheric organ. From this organ, movements and currents flow toward different parts of the human body, in the most varied manner. The most important of these currents approach the lotus flowers, pass through them and their separate petals, and thence direct their course outward, pouring themselves into outer space in the form of rays. The more developed a person is, the greater will be the circumference around him in which these rays become discernible. This centre near the heart is not, however, formed at the very beginning, under correct training. It is first prepared. A temporary center is first formed in the head: this then moves down to the region of the larynx and is finally transferred into the region of the heart. Under an irregular course of development it would be possible for the organ in question to develop near the heart at the outset.

Subsequent development enables the occult student to render these currents and organized parts of this etheric body independent of his physical body and to use them independently. The lotus flowers then serve him as instruments by which to move his etheric body. Yet, before this can take place, certain currents and radiations must come into action around his entire etheric body, surrounding this, as it were, with a fine network, thus encasing it as though it were a separate entity. When this has [pg 351] taken place, the movements and currents of the etheric body can without hindrance touch the outer psycho-spiritual world and unite with it so that outer psycho-spiritual occurrences and inner ones (those within the human etheric body) blend into one another. When this comes to pass, the moment has arrived when man can consciously experience the world of inspiration. This cognition takes place in a manner different from cognition of the physical sense-world. In this latter, we become aware of the world by means of our senses and form our ideas and concepts from these perceptions. But in the case of cognition through inspiration, this is not so.

What is thus perceived is instantaneous; there is no thinking after the perception has taken place. That which in the case of physical sense-cognition is only afterward gained through the concept, is, in the case of inspiration, simultaneous with the perception. One would therefore become merged with the surrounding psycho-spiritual world, and be unable to differentiate oneself from it had not the fine network above alluded to been previously formed in the etheric body.

When exercises for intuition are practiced, they not only affect the etheric body but extend their influence to the supersensible forces of the physical body. But it must not, of course, be imagined that effects are brought about in the physical body which are discernible to ordinary sense-observation, for these effects the clairvoyant alone is able to judge, and they have nothing to do with external powers [pg 352] of perception. They come as the result of a ripened consciousness, when this latter is able to have intuitional experiences, even though it has divested itself of all previous inner and outer experiences. The experiences of intuition are, however, subtle, delicate and intimate, in comparison with which the physical body, at its present stage of development, is coarse. For this reason, it offers a positive hindrance to the success of any exercises for attaining intuition. Nevertheless, should these be pursued with energy and perseverance, and with the requisite inner calm, they will ultimately overcome those powerful hindrances of the physical body. The occult student will become aware of this when he notices how, by degrees, particular actions of his physical body which hitherto had taken place without his own volition, now come under his control. He will also become aware that for a brief time he will feel the need, for instance, of so regulating his breathing (or some similar act) as to bring it into a kind of harmonious accord with whatever is being enacted within his soul, be it exercises or other forms of inner concentration.

The ideal development would be that no exercises should be done by means of the physical body but that everything which has to take place within it should result only as a consequence of exercises for intuition. As, however, the physical body offers such powerful impediments, the training may permit of some alleviations. These consist in exercises which affect the physical body; yet everything in [pg 353] this domain that has not been directly imparted by the teacher, or those having knowledge and experience of these things, is fraught with danger. Such exercises, for instance, include a certain regulated process of breathing to be carried out for a very short space of time. These regulations of the breathing correspond in quite a definite way to particular laws of the psycho-spiritual world. Breathing is a physical process, and when this act is so carried out as to be the expression of a psycho-spiritual law, physical existence receives the direct stamp, as it were, of spirituality, and the physical matter is transformed.

For this reason occult science is able to call the change due to such direct spiritual influence, a transmutation of the physical body, and this process represents what is called “working with the philosopher's stone” by him who has a knowledge of these matters. He who knows these things, frees himself indeed from those concepts which have been limited by superstition, humbug and charlatanry. The significance of the phenomena does not become less to him who knows, just because, as a spiritual investigator, all superstition is foreign to him. When he has acquired a concept of a significant fact, he may be allowed to call it by its correct name although that name has been fixed upon it as a result of misunderstanding, error and nonsense.

As the occult student climbs the path leading to cognition of the higher worlds, he becomes aware at a particular point that the cohesion of the powers of his own personality is assuming a different form from that which it possesses in the world of the physical senses. In the latter the ego brings about a uniform co-operation of the powers of the soul—primarily of thought, feeling and will. These three soul powers are actually, under normal conditions of human life, in perpetual relation one with another. For instance, we see a particular object in the external world, and it is pleasing or is displeasing to the soul; that is to say, the perception of the thing will be followed by a sense of either pleasure or displeasure. Possibly we may desire the object, or may have the impulse to alter it in some way or other; that is to say, desire and will associate themselves with perception and feeling. Now this association is due to the fact that the ego co-ordinates presentment (thinking), feeling, and willing, and in this way introduces order among the forces of the personality. This healthy arrangement would be interrupted should the ego prove itself powerless in this respect: if, for instance, the will went a different way from the feeling or thinking. No man would be in a healthy condition of mind who, while thinking this or that to be right, nevertheless wished to do something which he did not consider right.

The same would hold good if a person desired, not the thing that pleased him, but that which displeased him. Now the person progressing toward higher cognition becomes aware that feeling, thinking, and willing do actually assume a certain independence; that, for example, a particular thought no longer urges him, as though of itself, to a certain condition of feeling and willing. The matter resolves itself thus: We may comprehend something correctly by means of thinking, but in order to arrive at a feeling or impulse of the will on the subject, we need a further independent impetus, coming from within ourselves. Thinking, feeling and willing no longer remain three forces, radiating from the ego as their common centre, but become, as it were, independent entities, just as though they were three separate personalities. For this reason, therefore, a person's own ego must be strengthened, for not only must it introduce order among three powers, but the leadership and guidance of three entities have devolved upon it.

And this is what is known to occult science as the cleavage of the personality. Here is once more clearly revealed how important it is to add to the exercises for higher training others for giving fixity and firmness to the judgment, and to the life of feeling and will. For if certainty and firmness are not brought into the higher world, it will at once be seen how weak the ego proves to be, and how it can be no fitting ruler over the powers of thought, feeling and will. In the presence of this weakness, [pg 356] the soul would be dragged by three different personalities in as many directions, and its inner individual separateness would cease. But should the development of the occult student proceed on the right lines, this multiplication of himself, so to speak, will prove to be a real step forward, and he will nevertheless continue, as a new ego, to be the strong ruler over the independent entities which now make up his soul.

In the subsequent course of development this division or cleavage is carried further; thought, now functioning independently, arouses the activities of a fourth distinct psycho-spiritual being; one that may be described as a direct influx into the individual, of currents which bear a resemblance to thoughts. The entire world then appears as thought-structure, confronting man just like the plant and animal worlds in the realm of the physical senses. In the same manner feeling and will, which have become independent, stimulate two other powers within the soul to work in it as separate entities. And yet a seventh power and entity must be added, which resembles the ego itself. Thus man, on reaching a particular stage of development, finds himself to be composed of seven entities, all of which he has to guide and control.

The whole of this experience becomes associated with a further one. Before entering the supersensible world, thinking, feeling, and willing were known to man merely as inner soul-experiences. But as soon as he enters the supersensible world he becomes [pg 357] aware of things which do not express physical sense realities, but psycho-spiritual realities. Behind the characteristics of the new world of which he has become aware, he now perceives spiritual beings. These now present themselves to him as an external world, just as stones, plants and animals in the physical sense world, have impressed his senses. Now the occult student is able to observe an important difference between the spiritual world unfolding itself before him and the world he has hitherto been accustomed to recognize by means of his physical senses. A plant of the sense-world remains what it is, whatever man's soul may think or feel about it. This is not the case, however, with the images of the psycho-spiritual world, for these change according to man's own thoughts and feelings. Man stamps upon them an impression which is the result of his own being.

Let us imagine a particular picture presenting itself to man in the imaginative world. As long as he maintains indifference toward it, it will continue to show a particular form. As soon, however, as he is moved by feelings of like or dislike with regard to it, its form will change. Pictures, therefore, at first present not only something independent and external to man, but they reflect also what man himself is. These pictures are permeated through and through with man's own being. This falls like a veil over the other beings. In this case man, even if confronted by a real being, does not see this, but sees what he himself has created. Thus he may [pg 358] have something true before him, and yet see what is false. Indeed, this is not only the case in respect to what man has observed concerning his own being, but everything that is in him impresses itself upon the spiritual world.

If, for example, a person has secret inclinations, which owing to education and character are precluded from revealing themselves in life, those inclinations will, nevertheless, take effect in the psycho-spiritual world, which is thus colored in a peculiar way, due to that person's being, quite irrespective of how much he may or may not know of his own being. And in order to be able to advance beyond this stage of development, it becomes necessary that man should learn to distinguish between himself and the spiritual world around him. It is necessary that he should learn to eliminate all the effects produced by his own nature upon the surrounding psycho-spiritual world. This can be done only by acquiring a knowledge of what we ourselves take with us into this new world. It is therefore primarily a question of self-knowledge, in order that we may become able to perceive clearly the surrounding psycho-spiritual world. It is true that certain facts of human development entail such self-knowledge as must naturally be acquired when one enters higher worlds. In the ordinary world of the physical senses man develops his ego, his self-consciousness, and this ego then acts as a point of attraction for all that appertains to man. All personal propensities, sympathies, antipathies, passions, opinions, etc., possessed [pg 359] by a person, group themselves, as it were, around this ego, and it is this ego likewise to which human Karma is attached.

Were we able to see this ego unveiled, it would also be possible to see just what blows of fate it must yet endure in this and future incarnations, as a result of its life in previous incarnations and the qualities acquired. Encumbered as it is with all this, the ego must be the first picture that presents itself to the human soul, when ascending into the psycho-spiritual world. This double of the human being, in accordance with a law of the spiritual world, is bound to be his first impression in that world. It is easy to explain this fundamental law to ourselves, if we consider the following. In the life of the physical senses man is cognizant of himself only so far as he is inwardly conscious of himself in his thinking, feeling, and willing. This cognition is an inner one; it does not present itself to him externally, as do stones, plants and animals; but even through inner experiences, man learns to know himself only partially, for he has within him something that prevents deep self-knowledge, namely, the impulse to immediately transform this quality, when through self-cognition he is forced to admit its presence and concerning which he is unwilling to deceive himself.

If he did not yield to this impulse, but simply turned his attention away from himself—remaining as he is—he would naturally deprive himself of even the possibility of knowing himself in regard to that particular matter. Yet should he “explore” [pg 360] himself, facing his characteristics without self-deception, he would either be able to improve them, or in his present condition of life he would be unable to do so. In the latter case a feeling would steal over his soul which we must designate a feeling of shame. Indeed, this is the way in which man's sound nature acts; it experiences through self-knowledge various feelings of shame. Even in ordinary life this feeling has a certain definite effect. A healthy-minded person will take care that that which fills him with this feeling does not express itself outwardly or manifest itself in deeds. Thus the sense of shame is a force urging man to conceal something within himself, not allowing it to be outwardly apparent.

If we consider this well, we shall find it possible to understand why occult science should ascribe more far-reaching effects to another inner experience of the soul, very closely allied to this feeling of shame. Occult science finds that within the hidden depths of the soul a kind of secret feeling of shame exists, of which man in his life of the physical senses is unaware. Yet this secret feeling acts much in the same way as the conscious feeling of shame of ordinary life to which we have alluded; it prevents man's inmost being from confronting him in a recognizable image, or double. Were this feeling not present, man would see himself as he is in very truth; not only would he experience his thoughts, ideas, feelings and decisions inwardly, but he would perceive these as he now perceives stones, animals and plants.

This feeling, therefore, is that which veils man from himself, and at the same time hides from him the entire spiritual world. For owing to this veiling of man's inner self, he becomes unable to perceive those things by means of which he is to develop organs for penetrating into the psycho-spiritual world; he becomes unable to so transform his own being as to render it capable of obtaining spiritual organs of perception.

If man aims however to form these organs of perception through correct training, that which he himself really is appears before him as the first impression. He perceives his double. This self-recognition is inseparable from perception of the rest of the psycho-spiritual world. In the everyday life of the physical world the feeling of shame here described acts in such a manner as to be perpetually closing the door which leads into the psycho-spiritual world. If man would take but a single step in order to penetrate into that world, this instantly appearing but unconscious feeling of shame, conceals that portion of the psycho-spiritual world which would reveal itself. The exercises here described do, however, unlock this world: and it so happens that the above-mentioned hidden feeling acts as a great benefactor to man, for all that we may have gained, apart from occult training, in the matter of judgment, feeling and character, is insufficient to support us when confronted by our own being in its true form; its apparition would rob us of all feeling of selfhood, self-reliance and self-consciousness. [pg 362] And that this may not happen, provision must be made for cultivating sound judgment, good feeling and character, along with the exercises given for the attainment of higher knowledge.

A correct method of tuition teaches the student as much of occult science as will, in combination with the many means provided for self-knowledge and self-observation, enable him to meet his double with assured strength. It will then appear to the student that he sees, in another form, a picture of the imaginative world with which he has already become acquainted in the physical world. Anyone who has first learned in the physical world, by means of his understanding, to apprehend rightly the law of Karma, is not likely to be greatly frightened when he sees his fate traced upon the image of his double. Anyone who, by means of his own powers of judgment, has made himself acquainted with the evolution of the universe, and the development of the human race, and who is aware that at a particular epoch of this development the powers of Lucifer penetrated into the human soul, will have little difficulty in enduring the sight of the image of his own individuality when he knows that it includes those Luciferian powers and all their accumulated effects.

This will suffice to show how necessary it is that no one should demand admission into the spiritual world before having learned to understand certain truths concerning it; learning them by means of his own judgment, as developed in this world of [pg 363] the physical senses. All that has been said in this book previous to the chapter concerning “Perception of the higher worlds,” should have been assimilated by the student in the course of his regular development, by means of his ordinary judgment, before he has any desire to seek entrance himself into the supersensible worlds.

Where the training has been such as to pay little heed to firmness and surety of judgment, and to the life of feeling and character, it may happen that the student will approach the higher world before being possessed of the necessary inner capacities. The meeting with his double would in this case overwhelm him. But what might also happen is that the person introduced into the supersensible world then would be totally unable to recognize this world in its true form, for it would be impossible for him to differentiate between what he sees in the things, and what they really are. For this distinction becomes possible only when a person himself has beheld the image of his own being and becomes able to separate from his surroundings everything which proceeds from his inner being.

In respect to life in the world of physical sense, man's double becomes at once visible through the already mentioned feeling of shame when man nears the psycho-spiritual world, and in so doing, it also conceals the whole of that world. The double stands before the entrance as a “guardian,” denying admission to all who are as yet unfit, and it is therefore designated in occult science as the [pg 364] “guardian of the threshold of the psycho-spiritual world.” However, we may call it the “lesser guardian,” for there is another, of whom we shall speak later.

And besides this meeting with his double on entering the supersensible world as here described, man encounters the Guardian of the Threshold when he passes the portals of physical death, and it gradually reveals itself during that psycho-spiritual development which takes place between death and a new birth. However, the encounter can in no wise crush us, for we then know of other worlds of which we are ignorant during the life between birth and death. A person entering the psycho-spiritual world without having encountered the Guardian of the Threshold would be liable to fall a prey to one delusion after another. For he would never be able to distinguish between that which he himself brings into that world and what really belongs to it. But correct training should lead the student into the domain of truth, not of error, and with such training the meeting must, at one time or another, inevitably take place, for it is the one indispensable precaution against the possibilities of deception and phantasm in the observation of supersensible worlds. It is one of the most indispensable precautions to be taken by every occult student, to work carefully upon himself in order not to become a visionary, subject to every possible deception and self-deception, suggestion and auto-suggestion. Wherever correct occult training is followed, the causes of such [pg 365] deceptions are destroyed at their source. It would of course be impossible to speak here exhaustively of the many details to be included in such precautions, and we can only indicate in general the underlying principles.

The illusions to be taken into account arise from two sources. In part they proceed from the fact that our own soul-being colors reality. In the ordinary life of the physical sense-world, the danger arising from this source of deception is comparatively small, because here the outer world always obtrudes itself upon the observer in its own sharp outline, no matter how much the observer is inclined to color it according to his wishes and interests. As soon, however, as we enter the imaginative world, the images are changed by such wishes and interests, and we then have actually before us that which we ourselves have formed or, at any rate, helped to form. Now, since through this meeting with the Guardian of the Threshold the occult student becomes aware of everything within him, of that which he can take with him into the psycho-spiritual world, this source of delusion is removed, and the preparation which the occult student undergoes prior to his entering that world is in itself calculated to accustom him to exclude himself—even in matters appertaining to the physical world—when making his observations, thus allowing things and occurrences to speak for themselves. Any one who has sufficiently practiced these preparatory exercises may await this meeting with the Guardian of the Threshold in all tranquillity; by this meeting [pg 366] he will be definitely tested whether he is now really capable of putting aside his own being even when confronting the psycho-spiritual world.

In addition to this there is another source of delusion. This becomes apparent when we place the wrong interpretation upon an impression we receive. We may illustrate it by means of a very simple example taken from the world of the physical senses. It is the delusion we may encounter when sitting in a railway carriage; we think the trees are moving in the reverse direction to the train, whereas in fact we ourselves are moving with the train. Although there are many cases in which such illusions occurring in the physical world are more difficult to correct than the simple one we have mentioned, yet it is easy to see that, even within that world, means may be found for getting rid of those delusions if a person of sound judgment brings everything to bear upon the matter which may help to clear it up.