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Thus we may say to ourselves: “There is something within me that develops an organism of thought; nevertheless, I am one with this something.” And thus in yielding to this sense-free thinking, we experience something like a being, which flows into our inner life, just as the qualities of the things of the senses flow into us through our physical organs when used for sense-observation.

The most direct and the safest way for the occult student to acquire thissense-freethinking, is to make the facts of the higher worlds presented by occult science, the subject of his thoughts. These facts cannot be observed by means of the physical senses; nevertheless, the student will find that he will be able to grasp themif only he has enough patience and perseverance.

Further, our consciousness in this perceptive activity must be such as to allow us to be in full control of it, as we are of ordinary day-waking seeing. This kind of pure sense-free perception does indeed exist, and it can be aroused by means of a well-ordered training from the dormant state in which it is present in every human being.

The highest possibilities of imaginative cognition can be realized by supporting the aforesaid meditations by that which one might callsense-freethinking. Now when we formulate an idea based upon observations made in the physical sense-world, our thought is not free from sense-impressions.

Out there in space,” says the observer of the sense-world, “is a rose: it is not unfamiliar to me, for both scent and colour proclaim its presence.” And in like manner, when sense-free thought is working within us, we need only be sufficiently unbiased in order to be able to say: “Something real proclaims its presence to me, linking thought to thought and constituting a thought-organism”—only there is a difference to be noted between the communication coming to the observer from the outer world of the senses, and that which actually reaches the sense-free thinker.