by Introduction to Step Sixth Physical Training
The title of this introduction may seem unsettling and somewhat sensational, especially considering some of the literature on the subject, but this does not reflect reality. The beings that Bardon refers to in the physical formation of the Sixth Step originate when our consciousness interacts with specific forces, leading to their manifestation on the astral or mental level. They are not necessarily visible; when they do appear, their forms are purely symbolic, reflecting the functions they embody. For instance, an entity that arises from anger may take on a frightening or menacing appearance, while thoughts of love and understanding will generate benevolent and uplifting images. All of this takes place in the planes, levels, or realms of reality that esoteric cosmology defines as “subtle.”
The three-body problem
A “plane” refers to a state of reality associated with a specific category of experience related to existence. When we mention the being that embodies this experience on a particular plane, we are referring to the “body”. Throughout history, various religious and esoteric teachings have presented a primary classification of these states and bodies, including physical, etheric, astral, mental, causal, illusory, and spiritual.
The names and numbers of these bodies can vary across teachings (in this context, we fo-cus on the physical, astral, and mental bodies), but their fundamental meanings remain consistent. It’s important to understand that these bodies do not exist in a strict sequence, nor should they be viewed as separate entities; instead, they overlap and interpenetrate one another. When we engage in any physical activity, completing the action does not exhaust all the forces involved. We also experience feelings—either positive or negative—related to what we are doing (involving the astral or emotional body). The mental body guides the action by projecting patterns and thoughts that help organise it.
We are often unaware of the distinctions in our actions, and in many ways, this is benefi-cial. If an untrained individual had to consciously control each phase of their physical and subtle states, they might experience dissociation. In the mental teachings of the Sixth Step, Bardon introduces exercises designed to enhance self-awareness of these states. These exercises focus on a three-part action, helping individuals shift their conscious attention to each part of the body. This training will be valuable for subsequent practices involving as-tral projection and mind-wandering.
The physical realm
The physical realm is the plane of existence in which space-time dynamics enable the manifestation of matter, energy, and reality as we experience them. Here, interaction with the world is mediated by the physical senses and the brain’s processing of incoming data. It is therefore a reflective knowledge that expresses itself by creating a representational space in which observer and phenomenon engage, attempting to postulate an experience of the world dictated by the latter’s dialectical examination. In short, the dualistic principle ap-plies, requiring a spatial and temporal separation between the self and the objects of per-ception.
The astral realm
Plato taught that the stars are made of a substance distinct from the four classical elements—Fire, Earth, Air, and Water. This substance is known as Aether or Quintessence. According to Greek etymology, the psyche—meaning the soul or essence of an individual—is composed of the same substance as the stars. That creates a connection between humanity and the celestial spheres, highlighting a micro-macrocosmic relationship. This teaching is the origin of the adjective “astral,” which describes a transient state that is not strictly physical but from which the fundamental elements of our earthly experience emerge.
The astral body is, therefore, the fundamental energy field that connects us to the subtle aspects of the elements underlying our worldly existence. Often referred to as the “emotional body,” this concept is linked to the Sanskrit term “kamarupa,” which can be interpreted to mean the “desire or will to assume a form.” Our emotions and feelings form the basis of our attachment to the physical forms we experience; they create a bridge that ties us to a material representation of reality. On the physical plane, we perceive the astral body as the totality of our emotions and feelings.
When we talk about “astral travel” or out-of-body experiences (OBEs), we refer to the ability to perceive emotional and causal expressions that underlie formal manifestations. This ability can arise through various practices or as a result of particularly powerful existential shocks. Essentially, it’s a collection of symbols that, in their visual forms, reveal the past, present, and future of our experiences, arranged spatially and independent of the temporal dimension inherent in the symbols themselves.
Exploring the astral world may involve encounters with elemental beings or the still-partially-individuated consciousnesses of the deceased. These interactions often take on a symbolic form, shaped by cultural context and other factors, enabling our consciousness to engage with experiences that would otherwise be difficult to understand.
The mental realm
Moving to a more subtle etheric plane, we encounter the mental realm, which, by dialectical necessity, we define as a “place.” However, in reality, this realm pre-exists distinct knowledge and thus precedes spatio-temporal categories.
The mental realm, in its highest and most spiritual aspect, represents the realm of essence and first causes. Various traditions have filled this realm with ethereal figures, such as those found in Christian angelology 1. From this essence, ideas emerge, embodying the finite aspect of a causal plane that is inherently devoid of dimensions and therefore cannot be fully understood through dualistic knowledge.
In his Dialogues, Plato proposed the existence of immutable and perfect entities known as Ideas or Forms. He suggested that our sensory world is merely a shadow or an imperfect reflection of these true Forms. According to Hermetic doctrine, our mental perception of the infinite essence of things is shaped by these Ideas. From a single Idea, countless thoughts can emerge through mental processing. These thoughts are infused with emotional content, which contributes to mental chatter and the deeper analysis of the thoughts themselves, ultimately leading to speech and action. By practising Hermetic discipline, we can reverse this flow and return to the origin through techniques such as one-pointedness of mind and mental emptiness.
Elementals
Elementals are mental essences that the practitioner creates in the mental realm. Their purpose is to execute a task assigned by the practitioner, specifically within the individual’s mental sphere. The practical section of the physical training provides all the necessary details for creating an Elemental.
Larvae
Larvae are involuntary creations that form in the mental sphere in response to intense physical and emotional stress and excitement. The impulse provided by sexual obsessions, fear, envy, jealousy, and the like creates a kind of autonomous organism, whose independ-ence is closely linked to the strength of the dominant excitement. By continuing to pursue the obsession, the larva grows stronger and becomes increasingly difficult to eradicate by a simple act of will. Indeed, once a portion of our mental substance transforms into a larva, it will do anything to survive and propagate.
The symptoms that occur when one or more larvae influence an individual’s personality are similar to those described in psychiatric literature as psychotic symptoms. These include delusions, disorganised thinking and speech, behavioural changes, and emotional disturbances, among others. In fact, there is little distinction between the presence of larvae and psychotic disorders; both represent similar alterations in mental functioning, characterised according to different frameworks. These symptoms can manifest in varying degrees of intensity in all individuals, without necessarily leading to psychosis.
The practitioner must control his thoughts to prevent the proliferation of such involuntary creations, which could hinder his long-term evolution.
The exercises focused on the disciplines of thought, introspection of negative aspects, and autosuggestion, which are thoroughly described in the First Step of Bardon’s work, are specifically designed to help control mental states. If these states are not trained, they can lead to challenges in practice, particularly in the form of what are referred to as, precisely, “larvae.”
Phantoms
Unlike larvae that take on a mental form driven by excitement, phantoms are products of a distorted perception of reality. The mind clings to this distortion to the extent that it creates a form capable of dominating an individual’s existence, manifesting on the astral and even the physical plane.
Bardon describes two types of phantoms. The first type reflects the characteristics of typical persecution mania. Initially, a sense of suspicion arises, followed by the certainty that a particular person or organisation is focusing their attention on the targeted individual. This conviction evolves into the belief that every action, look, or behaviour from the perceived persecutor is responsible for unfortunate incidents that can no longer be attributed to chance but rather to a specific malicious plan. As a result, the image of this figure becomes increasingly vivid, resembling a ghost that can lead to exhaustion, madness, or, in the most extreme cases, suicide.
The second type of phantom is reminiscent of the ancient tradition of incubi and succubae—male and female demons, respectively—who seduce sleepers with erotic imagery and engage in nocturnal sexual activities. The Mesopotamian demons Lilu and Lilitu are notable examples. In this case, the phantom is created by the image of a living person, becoming a vehicle for lust and frenzy that ultimately cannot provide physical satisfaction. Initially, dreams serve as the oneiric vessel allowing the expression of unsatisfied passions. Nocturnal emissions and orgasms strengthen the connection with these beings, who, in turn, feed on the vital energy contained in semen. At this stage, the individual’s willpower significantly diminishes. Overexcitement and artificial genital stimulation, such as excessive masturbation, take over, leading to pleasure dominating nearly all aspects of life and stripping the individual of their autonomy.
Ghosts or Shadows
This topic is often open to misinterpretation. When a person passes away, their consciousness no longer exists within our spatio-temporal perception, and their individuality merges into a larger whole. It’s comparable to a cell that first realises it is part of a much larger organism. This state, which Bardon refers to as the “fourth state of aggregation,” the “Akashic principle,” or more simply, the “afterlife,” can be accessed under specific circumstances or through various practices of passive communication.
So-called ‘ghosts,’ or ‘spectres, ‘ on the other hand, can be understood as animated representations of the deceased, similar to what we think of as phantoms. The concepts of memory, mourning, and memories associated with the deceased help to sustain and nurture an image that, over time, takes on a life of its own. This image is fuelled by the living person’s desire to maintain a relationship with the deceased, even though that relationship can no longer exist. Nevertheless, this desire creates a shadow of what once was.
This shadow or spectre gains a subtle consistency based on the intensity and repetition of the memory. This phenomenon is the root of spiritistic apparitions in mediumistic circles; the more a medium engages in evocative practices, the more persistent these shadows become. Eventually, they can develop into autonomous entities that drain the vital energy of those present to preserve themselves.
- Christian tradition categorises angelic beings into three categories, each containing three choirs of angels, arranged from closest to God to closest to humanity. Seraphim are positioned in the Primum Mobile, the highest angelic order and the closest to God. They regulate the motion of the heavens through the music of the spheres. According to Rudolf Steiner, Seraphim are the spirits of love, receiving ideas directly from the divine to create and maintain cosmic evolution. Cherubim reside in the Eighth Heaven, which is associated with the zodiac and fixed stars. They can contemplate Divinity and understand the Seraphim’s pure intuitions. Their role is to translate these insights into evolutionary projects concerning planetary systems. In anthroposophy, they are referred to as the spirits of harmony. Thrones (Thronoi) are responsible for translating the thoughts of the higher hierarchy of Cherubim into actions and for executing divine justice. They are often described as the “eyed wheels” mentioned in the Book of Ezekiel. In anthroposophy, they are known as the spirits of will, and their planetary association is with Saturn. Dominions (Kyriotetes) govern the lower hierarchies. In anthroposophy, they are considered the spirits of wisdom, harmonising the creation of the planetary system by receiving orders from higher hierarchies. Their planetary reference is Jupiter. Virtues (or Dynamis) are the spirits who control the elements and assist in the governance of nature. They are known as the spirits of movement in anthroposophy and are associated with seed growth and the development of group consciousness in animal species. They reside in the sphere of Mars. Powers, also called Elohim or Exusiai, are seen as protectors against evil in Christian theology. In traditions close to Judaism, they are identified with the Elohim, the creators of the material world and of the first man. In anthroposophy, they are referred to as the spirits of form, working to guide the solar system towards a subsequent cosmic epoch. They govern the sphere of the Sun. Principalities (or Archai) are described as the spirits of time and history, dealing with significant events within nations and with human leaders who distinguish and define different epochs. In anthroposophy, they are called spirits of personality and govern the sphere of the planet Venus. Archangels are beings two evolutionary stages above humanity, known for delivering important messages from God and often serving as protectors and messengers. Angels are the lowest order of angels and serve as personal guardians, providing protection and guidance in daily life. They are frequently referred to as guardian angels. ↩︎
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