By the persevering assimilation of what occult teachers are able to impart to us we habituate ourselves to a line of thought that is not derived from sense-observation, and we learn to recognize how, within the soul, one thought is allied to another, and how one thought calls forth another, even when the connection of ideas is not occasioned by any power of sense-observation. The essential point is that by this method we become aware of the fact that the world of thought possesses an inner life, and that while we are engaged in thought we are, indeed, in the realm of a supersensible living power. 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. “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. The former feels that he is standing without—in front of the rose—whereas he who has given himself up to thinking which is untrammelled by the senses will feel _within himself_ whatever thus proclaims its presence to him; he will feel himself one with it. Those who, more or less, unconsciously consider as beings only that which they can perceive as external objects, will, it is true, be unable to entertain the feeling that whatever has the nature of a being, can also manifest itself within man by his becoming one with it. In order to judge correctly one must be able to have the following inner experiences: one must learn to distinguish between the thought combinations created through one’s own volition, and those experienced without any voluntary exercise of the will. In the latter case, we may then say: I remain quite still within myself; I produce no trains of thought; I yield to that which “thinks within me.” Then we are fully justified in saying: Within me a being is acting, just as we are justified in saying that the rose acts upon us when we see a certain red, when we perceive a certain odor.