It is important at this point to be very precise if misunderstanding is to be avoided: it cannot be said that a particular development of the possibilities of a being, even in the comparatively low order represented by the psychic domain, is essentially ‘malefic’ in itself; but it is necessary not to forget that this domain is above all that of illusions, and it is also necessary to know how to situate each thing in the place to which it normally belongs; in short, everything depends on the use made of any such development; the first thing to be considered is therefore whether it is taken as an end in itself, or on the other hand as a mere means for the attainment of a goal of a superior order. Anything whatever can in fact serve, according to the circumstances of each case, as an opportunity or ‘support’ to one who has entered upon the way that is to lead him toward a spiritual ‘realization’; this is particularly true at the start, because of the diversity of individual natures, which exercises its maximum influence at that point, but it is still true to a certain extent for so long as the limits of the individuality have not been completely left behind. But on the other hand, anything whatever can just as well be an obstacle as a ‘support’, if the being does not pass beyond it but allows itself to be deluded and led astray by appearances of realization that have no inherent value and are only accidental and contingent results — if indeed they can justifiably be regarded as results from any point of view. The danger of going astray is always present for exactly as long as the being is within the order of individual possibilities; it is without question greatest wherever psychic possibilities are involved, and is naturally greater still when those possibilities are of a very inferior order.
The danger is certainly much less when possibilities confined to the corporeal and physiological order alone are involved, as they are in the case of the aforementioned error of some Westerners who take Yoga, or at least the little they know of its preparatory procedures, to be a sort of method of ‘physical culture’; in cases of that kind, almost the only risk incurred is that of obtaining, by ‘practices’ accomplished ill-advisedly and without control, exactly the opposite result to that desired, and of ruining one’s health while seeking to improve it. Such things have no interest here save as examples of a crude deviation in the employment of these ‘practices’, for they are really designed for quite a different purpose, as remote as possible from the physiological domain, and natural repercussions occurring in that domain constitute but a mere ‘accident’ not to be credited with the smallest importance. Nevertheless it must be added that these same ‘practices’ can also have repercussions in the subtle modalities of the individual unsuspected by the ignorant person who undertakes them as he would a kind of ‘gymnastics’, and this considerably augments their danger. In this way the door may be quite unwittingly opened to all sorts of influences (those to take advantage of it in the first place being of course always of the lowest quality), and the less suspicion the victim has of the existence of anything of the kind the less is he prepared against them, and still less is he able to discern their real nature; there is in any event nothing in all this that can claim to be ‘spiritual’ in any sense.
The state of affairs is quite different in cases where there is a confusion of the psychic properly so called with the spiritual. This confusion moreover appears in two contrary forms: in the first, the spiritual is brought down to the level of the psychic, and this is what happens more particularly in the kind of psychological explanations already referred to; in the second, the psychic is on the other hand mistaken for the spiritual; of this the most popular example is spiritualism, though the other more complex forms of ‘neo-spiritualism’ all proceed from the very same error. In either case it is clearly the spiritual that is misconceived; but the first case concerns those who simply deny it, at least in practice if not always explicitly, whereas the second concerns those who are subject to the delusion of a false spirituality; and it is this second case that is now more particularly in view. The reason why so many people allow themselves to be led astray by this delusion is fundamentally quite simple: some of them seek above all for imagined ‘powers’, or broadly speaking and in one form or another, for the production of more or less extraordinary ‘phenomena’; others constrain themselves to ‘centralize’ their consciousness on inferior ‘prolongations’ of the human individuality, mistaking them for superior states simply because they are outside the limits within which the activities of the ‘average’ man are generally enclosed, the limits in question being, in the state corresponding to the profane point of view of the present period, those of what is commonly called ‘ordinary life’, into which no possibility of an extra-corporeal order can enter. Even within the latter group it is the lure of the ‘phenomenon’, that is to say in the final analysis the ‘experimental’ tendency in the modern spirit, which is most frequently at the root of the error; what these people are in fact trying to obtain is always results that are in some way ‘sensational’, and they mistake such results for ‘realization’; but this again amounts to saying that everything belonging to the spiritual order escapes them completely, that they are unable even to conceive of anything of the kind, however remotely; and it would be very much better for them, since they are entirely lacking in spiritual ‘qualification’, if they were content to remain enclosed in the commonplace and mediocre security of ‘ordinary life’. Of course there can be no question of denying the reality as such of the ‘phenomena’ concerned; in fact they can be said to be only too real, and for that reason all the more dangerous. What is now being formally contested is their value and their interest, particularly from the point of view of spiritual development, and the delusion itself concerns the very nature of spiritual development. Again, if no more than a mere waste of time and effort were involved, the harm would not after all be so very great, but generally speaking the being that becomes attached to such things soon becomes incapable of releasing itself from them or passing beyond them, and its deviation is then beyond remedy; the occurrence of cases of this kind is well known in all the Eastern traditions, where the individuals affected become mere producers of ‘phenomena’ and will never attain the least degree of spirituality. But there is still something more, for a sort of ‘inverted’ development can take place, not only conferring no useful advantage, but taking the being ever further away from spiritual ‘realization’, until it is irretrievably astray in the inferior ‘prolongations’ of its individuality recently mentioned, and through these it can only come into contact with the ‘infra-human’. There is then no escape from its situation, or at least there is only one, and that is the total disintegration of the conscious being; such a disintegration is strictly equivalent in the case of the individual to final dissolution in the case of the totality of the manifested ‘cosmos’.