The Way of Initiation; or, How to Attain Knowledge of the Higher Worlds
Author: Rudolf Steiner
Date: 2012-06-12T22:00:00+00:00
Keywords: Theosophy

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Title: The Way of Initiation
or, How to Attain Knowledge of the Higher Worlds
Author: Rudolf Steiner
Translator: Max Gysi
Release Date: June 13, 2012 [EBook #39986]
Language: English
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THE WAY OF INITIATION
BY THE SAME AUTHOR
INITIATION AND ITS RESULTS
a sequel to the
"WAY OF INITIATION"
By
RUDOLF STEINER, Ph.D.
Translated from the German by Clifford Bax
CONTENTS
A FOREWORD
I. THE ASTRAL CENTERS (CHAKRAS)
II. THE CONSTITUTION OF THE ETHERIC BODY
III. DREAM LIFE

IV. THE THREE STATES OF CONSCIOUSNESS
V. THE DISSOCIATION OF HUMAN PERSONALITY DURING
INITIATION
VI. THE FIRST GUARDIAN OF THE THRESHOLD
VII. THE SECOND GUARDIAN OF THE THRESHOLD
SELECTED LIST OF OCCULT WORKS
In same clear print and rich binding as this book
PRICE $1.00 PREPAID
Dr. Rudolf Steiner

THE
WAY OF INITIATION
OR
HOW TO ATTAIN KNOWLEDGE OF THE
HIGHER WORLDS
BY
RUDOLF STEINER, Ph.D.
FROM THE GERMAN
BY
MAX GYSI
WITH SOME BIOGRAPHICAL NOTES OF THE AUTHOR BY
EDOUARD SCHURÉ
FIRST AMERICANIZED EDITION
MACOY PUBLISHING AND MASONIC SUPPLY CO.
NEW YORK, U.S.A.

CONTENTS.

PAGE
The Personality of Rudolf Steiner and His Development
7
I. The Superphysical World and Its Gnosis
33
II. How to Attain Knowledge of the Higher Worlds
50
III. The Path of Discipleship
65
IV. Probation
81
V. Enlightenment
93
VI. Initiation
117
VII. The Higher Education of the Soul
135

VIII. The Conditions of Discipleship
149
List of Occult and Kindred Books
165
TRANSLATOR'S NOTE.
(FOR THE ENGLISH EDITION.)
Being  deeply  interested  in  Dr.  Steiner's  work  and  teachings,  and  desirous  of
sharing with my English-speaking friends the many invaluable glimpses of Truth
which  are  to  be  found  therein,  I  decided  upon  the  translation  of  the  present
volume.  It  is  due  to  the  kind  co-operation  of  several  friends  who  prefer  to  be
anonymous  that  this  task  has  been  accomplished,  and  I  wish  to  express  my
hearty  thanks  for  the  literary  assistance  rendered  by  them—also  to  thank  Dr.
Peipers  of  Munich  for  permission  to  reproduce  his  excellent  photograph  of  the
author.
The  special  value  of  this  volume  consists,  I  think,  in  the  fact  that  no  advice  is
given and no statement made which is not based on the personal experience of
the author, who is, in the truest sense, both a mystic and an occultist.
If the present volume should meet with a reception justifying a further venture,
we  propose  translating  and  issuing  during  the  coming  year  a  further  series  of
articles  by  Dr.  Steiner  in  continuation  of  the  same  subject,  and  a  third  volume
will  consist  of  the  articles  now  appearing  in  the  pages  of  The  Theosophist,
entitled "The Education of Children."
MAX GYSI.
PUBLISHER'S NOTE.

While the pleasant German vernacular is still discernable in the text of this work,
we  wish  to  state  that  it  has  been  Americanized  in  spelling,  phraseology,  and
definition, to make plainer to the Western mind the wonderful truths experienced
by its distinguished author.
The  readers,  especially  Occult,  Theosophic,  Masonic,  and  New  Thought
students, we believe, will appreciate the clearness with which his teachings lead
to the simple rich Harmony of Life.
MACOY PUB. & MASONIC SUP. CO.

THE PERSONALITY OF RUDOLF STEINER AND HIS
DEVELOPMENT
BY EDOUARD SCHURÉ[1]
Many of even the most cultivated men of our time have a very mistaken idea of
what is a true mystic and a true occultist. They know these two forms of human
mentality  only  by  their  imperfect  or  degenerate  types,  of  which  recent  times
have  afforded  but  too  many  examples.  To  the  intellectual  man  of  the  day,  the
mystic  is  a  kind  of  fool  and  visionary  who  takes  his  fancies  for  facts;  the
occultist is a dreamer or a charlatan who abuses public credulity in order to boast
of an imaginary science and of pretended powers. Be it remarked, to begin with,
that this definition of mysticism, though deserved by some, would be as unjust
as erroneous if one sought to apply it to such personalities as Joachim del Fiore
of  the  thirteenth  century,  Jacob  Boehme  of  the  sixteenth,  or  St.  Martin,  who  is
called "the unknown philosopher," of the eighteenth century. No less unjust and
false would be the current definition of the occultist if one saw in it the slightest
connection with such earnest seekers as Paracelsus, Mesmer, or Fabre d'Olivet in
the past, as William Crookes, de Rochat, or Camille Flammarion in the present.
Think  what  we  may  of  these  bold  investigators,  it  is  undeniable  that  they  have
opened out regions unknown to science, and furnished the mind with new ideas.
No,  these  fanciful  definitions  can  at  most  satisfy  that  scientific  dilettantism
which hides its feebleness under a supercilious mask to screen its indolence, or
the worldly scepticism which ridicules all that threatens to upset its indifference.
But  enough  of  these  superficial  opinions.  Let  us  study  history,  the  sacred  and
profane books of all nations, and the last results of experimental science; let us
subject  all  these  facts  to  impartial  criticism,  inferring  similar  effects  from
identical  causes,  and  we  shall  be  forced  to  give  quite  another  definition  of  the
mystic and the occultist.
The  true  mystic  is  a  man  who  enters  into  full  possession  of  his  inner  life,  and

who,  having  become  cognizant  of  his  sub-consciousness,  finds  in  it,  through
concentrated meditation and steady discipline, new faculties and enlightenment.
These  new  faculties  and  this  enlightenment  instruct  him  as  to  the  innermost
nature of his soul and his relations with that impalpable element which underlies
all, with that eternal and supreme reality which religion calls God, and poetry the
Divine.  The  occultist,  akin  to  the  mystic,  but  differing  from  him  as  a  younger
from an elder brother, is a man endowed with intuition and with synthesis, who
seeks to penetrate the hidden depths and foundations of Nature by the methods
of  science  and  philosophy:  that  is  to  say,  by  observation  and  reason,  methods
invariable  in  principle,  but  modified  in  application  by  being  adapted  to  the
descending kingdoms of Spirit or the ascending kingdoms of Nature, according
to the vast hierarchy of beings and the alchemy of the creative Word.
The  mystic,  then,  is  one  who  seeks  for  truth  and  the  Divine  directly  within
himself,  by  a  gradual  detachment  and  a  veritable  birth  of  his  higher  soul.  If  he
attains it after prolonged effort, he plunges into his own glowing centre. Then he
immerses  himself,  and  identifies  himself  with  that  ocean  of  life  which  is  the
primordial Force.
The occultist, on the other hand, discovers, studies, and contemplates this same
Divine  outpouring  given  forth  in  diverse  portions,  endowed  with  force,  and
multiplied  to  infinity  in  Nature  and  in  Humanity.  According  to  the  profound
saying  of  Paracelsus:  he  sees  in  all  beings  the  letters  of  an  alphabet,  which,
united  in  man,  form  the  complete  and  conscious  Word  of  life.  The  detailed
analysis that he makes of them, the syntheses that he constructs with them, are to
him  as  so  many  images  and  forecastings  of  this  central  Divine,  of  this  Sun  of
Beauty, of Truth and of Life, which he sees not, but which is reflected and bursts
upon his vision in countless mirrors.
The  weapons  of  the  mystic  are  concentration  and  inner  vision;  the  weapons  of
the  occultist  are  intuition  and  synthesis.  Each  corresponds  to  the  other;  they
complete and presuppose each other.
These two human types are blended in the Adept, in the higher Initiate. No doubt
one or the other, and often both, are met with in the founders of great religions
and the loftiest philosophies. No doubt also they are to be found again, in a less,
but  still  very  remarkable  degree,  among  a  certain  number  of  personages  who

have  played  a  great  part  in  history  as  reformers,  thinkers,  poets,  artists,
statesmen.
Why, then, should these two types of mind, which represent the highest human
faculties, and were formerly the object of universal veneration, usually appear to
us now as merely deformed and travestied? Why have they become obliterated?
Why should they have fallen into such discredit?
That  is  the  result  of  a  profound  cause  existing  in  an  inevitable  necessity  of
human evolution.
During  the  last  two  thousand  years,  but  especially  since  the  sixteenth  century,
humanity  has  achieved  a  tremendous  work,  namely,  the  conquest  of  the  globe
and the constitution of experimental science, in what concerns the material and
visible world.
That  this  gigantic  and  herculean  task  should  be  successfully  accomplished,  it
was necessary that there should be a temporary eclipse of man's transcendental
faculties,  so  that  his  whole  power  of  observation  might  be  concentrated  on  the
outer world. These faculties, however, have never been extinct or even inactive.
They lay dormant in the mass of men; they remained active in the elect, far from
the gaze of the vulgar.
Now,  they  are  showing  themselves  openly  under  new  forms.  Before  long  they
will assume a leading and directing importance in human destinies. I would add
that  at  no  period  of  history,  whether  among  the  nations  of  the  ancient  Aryan
cycle, or in the Semitic civilizations of Asia and Africa—whether in the Græco-
Latin  world,  or  in  the  middle  ages  and  in  modern  times,  have  these  royal
faculties,  for  which  positivism  would  substitute  its  dreary  nomenclature,  ever
ceased  to  operate  at  the  beginning  and  in  the  background  of  all  great  human
creations and of all fruitful work. For how can we imagine a thinker, a poet, an
inventor,  a  hero,  a  master  of  science  or  of  art,  a  genius  of  any  kind,  without  a
mighty ray of those two master-faculties which make the mystic and the occultist
—the inner vision and the sovereign intuition.

Rudolf Steiner is both a mystic and an occultist. These two natures appear in him
in perfect harmony. One could not say which of the two predominates over the
other. In intermingling and blending, they have become one homogeneous force.
Hence a special development in which outward events play but a secondary part.
Dr. Steiner was born in Upper Austria in 1861. His earliest years were passed in
a  little  town  situated  on  the  Leytha,  on  the  borders  of  Styria,  the  Carpathians,
and Hungary. From childhood his character was serious and concentrated. This
was followed by a youth inwardly illuminated by the most marvellous intuitions,
a  young  manhood  encountering  terrible  trials,  and  a  ripe  age  crowned  by  a
mission which he had dimly foreseen from his earliest years, but which was only
gradually  formulated  in  the  struggle  for  truth  and  life.  This  youth,  passed  in  a
mountainous  and  secluded  region,  was  happy  in  its  way,  thanks  to  the
exceptional  faculties  that  he  discovered  in  himself.  He  was  employed  in  a
Catholic church as a choir boy. The poetry of the worship, the profundity of the
symbolism, had a mysterious attraction for him; but, as he possessed the innate
gift of seeing souls, one thing terrified him. This was the secret unbelief of the
priests, entirely engrossed in the ritual and the material part of the service. There
was  another  peculiarity:  no  one,  either  then  or  later,  allowed  himself  to  talk  of
any gross superstition in his presence, or to utter any blasphemy, as if those calm
and  penetrating  eyes  compelled  the  speaker  to  serious  thought.  In  this  child,
almost always silent, there grew up a quiet and inflexible will, to master things
through understanding. That was easier for him than for others, for he possessed
from the first that self-mastery, so rare even in the adult, which gives the mastery
over  others.  To  this  firm  will  was  added  a  warm,  deep  and  almost  painful
sympathy; a kind of pitiful tenderness to all beings and even to inanimate nature.
It seemed to him that all souls had in them something divine. But in what a stony
crust  is  hidden  the  shining  gold!  In  what  hard  rock,  in  what  dark  gloom  lay
dormant  the  precious  essence!  Vaguely  as  yet  did  this  idea  stir  within  him—he
was to develop it later—that the divine soul is present in all men, but in a latent
state. It is a sleeping captive that has to be awakened from enchantment.
To  the  sight  of  this  young  thinker,  human  souls  became  transparent,  with  their
troubles, their desires, their paroxysms of hatred or of love. And it was probably
owing  to  the  terrible  things  he  saw,  that  he  spoke  so  little.  And  yet,  what
delights,  unknown  to  the  world,  sprang  from  this  involuntary  clairvoyance!

Among  the  remarkable  inner  revelations  of  this  youth,  I  will  instance  only  one
which was extremely characteristic.
The  vast  plains  of  Hungary,  the  wild  Carpathian  forests,  the  old  churches  of
those mountains in which the monstrance glows brightly as a sun in the darkness
of the sanctuary, were not there for nothing, but they were helpful to meditation
and contemplation.
At fifteen years of age, Steiner became acquainted with a herbalist at that time
staying in his country. The remarkable thing about this man was that he knew not
only  the  species,  families,  and  life  of  plants  in  their  minutest  details,  but  also
their secret virtues. One would have said that he had spent his life in conversing
with  the  unconscious  and  fluid  soul  of  herbs  and  flowers.  He  had  the  gift  of
seeing the vital principle of plants, their etheric body, and what Occultism calls
the elementals of the vegetable world. He talked of it as of a quite ordinary and
natural thing. The calm and coolly scientific tone of his conversation still further
excited  the  curiosity  and  admiration  of  the  youth.  Later  on,  Steiner  knew  that
this  strange  man  was  a  messenger  from  the  Master,  whom  as  yet  he  knew  not,
but  who  was  to  be  his  real  initiator,  and  who  was  already  watching  over  him
from afar.
What the curious, double-sighted botanist told him, young Steiner found to be in
accordance  with  the  logic  of  things.  That  confirmed  an  inner  feeling  of  long
standing, and which more and more forced itself on his mind as the fundamental
Law, and as the basis of the Great All. That is to say: the two-fold current which
constitutes the very movement of the world, and which might be called the  flux
and reflux of the universal life.
We  are  all  witnesses  and  are  conscious  of  the  outward  current  of  evolution,
which urges onward all beings of heaven and of earth—stars, plants, animals and
humanity—and causes them to move forward towards an infinite future, without
our  perceiving  the  initial  force  which  impels  them  and  makes  them  go  on
without  pause  or  rest.  But  there  is  in  the  universe  an  inverse  current,  which
interposes itself and perpetually breaks in on the other. It is that of involution, by
which  the  principles,  forces,  entities  and  souls  which  come  from  the  invisible
world and the kingdom of the Eternal infiltrate and ceaselessly intermingle with
the visible reality. No evolution of matter would be comprehensible without this

occult and astral current, which is the great propeller of life, with its hierarchy of
powers.  Thus  the  Spirit,  which  contains  the  future  in  germ,  involves  itself  in
matter; thus matter, which receives the Spirit, evolves towards the future. While,
then,  we  are  moving  on  blindly  towards  the  unknown  future,  this  future  is
approaching  us  consciously,  infusing  itself  in  the  current  of  the  world  and  man
who elaborate it. Such  is  the  two-fold  movement  of  time,  the  out-breathing  and
the  in-breathing  of  the  soul  of  the  world,  which  comes  from  the  Eternal  and
returns thither.
From  the  age  of  eighteen,  young  Steiner  possessed  the  spontaneous
consciousness of this two-fold current—a consciousness which is the condition
of  all  spiritual  vision.  This  vital  axiom  was  forced  upon  him  by  a  direct  and
involuntary seeing of things. Thenceforth he had the unmistakable sensation of
occult powers which were working behind and through him for his guidance. He
gave  heed  to  this  force  and  obeyed  its  admonitions,  for  he  felt  in  profound
accordance with it.
This kind of perception, however, formed a separate category in his intellectual
life.  This  class  of  truths  seemed  to  him  something  so  profound,  so  mysterious,
and so sacred, that he never imagined it possible to express it in words. He fed
his  soul  thereon,  as  from  a  divine  fountain,  but  to  have  scattered  a  drop  of  it
beyond would have seemed to him a profanation.
Beside this inner and contemplative life, his rational and philosophic mind was
powerfully  developing.  From  sixteen  to  seventeen  years  of  age,  Rudolf  Steiner
plunged  deeply  into  the  study  of  Kant,  Fichte  and  Schelling.  When  he  came  to
Vienna  some  years  after,  he  became  an  ardent  admirer  of  Hegel,  whose
transcendental  idealism  borders  on  Occultism;  but  speculative  philosophy  did
not  satisfy  him.  His  positive  mind  demanded  the  solid  basis  of  the  sciences  of
observation.  So  he  deeply  studied  mathematics,  chemistry,  mineralogy,  botany
and zoology. "These studies," he said "afford a surer basis for the construction of
a spiritual system of the universe than history and literature. The latter, wanting
in exact methods, would then throw no side-lights on the vast domain of German
science." Inquiring into everything, enamored of high art, and an enthusiast for
poetry, Steiner nevertheless did not neglect literary studies. As a guide therein he
found  an  excellent  professor  in  the  person  of  Julius  Schröer,  a  distinguished

scholar of the school of the brothers Grimm, who strove to develop in his pupils
the  art  of  oratory  and  of  composition.  To  this  distinguished  man  the  young
student  owed  his  great  and  refined  literary  culture.  "In  the  desert  of  prevailing
materialism," says Steiner, "his house was to me an oasis of idealism."
But  this  was  not  yet  the  Master  whom  he  sought.  Amidst  these  varied  studies
and deep meditations, he could as yet discern the building of the universe but in
a fragmentary way; his inborn intuition prevented any doubt of the divine origin
of things and of a spiritual Beyond. A distinctive mark of this extraordinary man
was that he never knew any of those crises of doubt and despair which usually
accompany  the  transition  to  a  definite  conviction  in  the  life  of  mystics  and  of
thinkers.  Nevertheless,  he  felt  that  the  central  light  which  illumines  and
penetrates the whole was still lacking in him. He had reached young manhood,
with its terrible problems. What was he going to do with his life? The sphinx of
destiny was facing him. How should he solve its problem?
It was at the age of nineteen that the aspirant to the mysteries met with his guide
—the Master—so long anticipated.
It  is  an  undoubted  fact,  admitted  by  occult  tradition  and  confirmed  by
experience, that those who seek the higher truth from an impersonal motive find
a master to initiate them at the right moment: that is to say, when they are ripe
for its reception. "Knock, and it shall be opened to you," said Jesus. That is true
with  regard  to  everything,  but  above  all  with  regard  to  truth.  Only,  the  desire
must be ardent as a flame, in a soul pure as crystal.
The Master of Rudolf Steiner was one of those men of power who live, unknown
to the world, under cover of some civil state, to carry out a mission unsuspected
by  any  but  their  fellows  in  the  Brotherhood  of  self-sacrificing  Masters.  They
take no ostensible part in human events. To remain unknown is the condition of
their  power,  but  their  action  is  only  the  more  efficacious.  For  they  inspire,
prepare and direct those who will act in the sight of all. In the present instance
the Master had no difficulty in completing the first and spontaneous initiation of
his disciple. He had only, so to speak, to point out to him his own nature, to arm
him with his needful weapons. Clearly did he show him the connection between
the official and the secret sciences; between the religious and the spiritual forces
which  are  now  contending  for  the  guidance  of  humanity;  the  antiquity  of  the

occult tradition which holds the hidden threads of history, which mingles them,
separates, and re-unites them in the course of ages.
Swiftly he made him clear the successive stages of inner discipline, in order to
attain  conscious  and  intelligent  clairvoyance.  In  a  few  months  the  disciple
learned from oral teaching the depth and incomparable splendor of the esoteric
synthesis.  Rudolf  Steiner  had  already  sketched  for  himself  his  intellectual
mission: "To re-unite Science and Religion. To bring back God into Science, and
Nature  into  Religion.  Thus  to  re-fertilize  both  Art  and  Life."  But  how  to  set
about  this  vast  and  daring  undertaking?  How  conquer,  or  rather,  how  tame  and
transform  the  great  enemy,  the  materialistic  science  of  the  day,  which  is  like  a
terrible dragon covered with its carapace and couched on its huge treasure? How
master  this  dragon  of  modern  science  and  yoke  it  to  the  car  of  spiritual  truth?
And, above all, how conquer the bull of public opinion?
Rudolf Steiner's Master was not in the least like himself. He had not that extreme
and  feminine  sensibility  which,  though  not  excluding  energy,  makes  every
contact  an  emotion  and  instantly  turns  the  suffering  of  others  into  a  personal
pain. He was masculine in spirit, a born ruler of men, looking only at the species,
and for whom individuals hardly existed. He spared not himself, and he did not
spare others. His will was like a ball which, once shot from the cannon's mouth,
goes  straight  to  its  mark,  sweeping  off  everything  in  its  way.  To  the  anxious
questioning of his disciple he replied in substance:
"If  thou  wouldst  fight  the  enemy,  begin  by  understanding  him.  Thou  wilt
conquer the dragon only by penetrating his skin. As to the bull, thou must seize
him by the horns. It is in the extremity of distress that thou wilt find thy weapons
and thy brothers in the fight. I have shown thee who thou art, now go—and be
thyself!"
Rudolf Steiner knew the language of the Masters well enough to understand the
rough path that he was thus commanded to tread; but he also understood that this
was the only way to attain the end. He obeyed, and set forth.

From  1880  the  life  of  Rudolf  Steiner  becomes  divided  into  three  quite  distinct
periods: from twenty to thirty years of age (1881-1891), the Viennese period, a
time  of  study  and  of  preparation;  from  thirty  to  forty  (1891-1901),  the  Weimar
period,  a  time  of  struggle  and  combat;  from  forty  to  forty-six  (1901-1907),  the
Berlin  period,  a  time  of  action  and  of  organization,  in  which  his  thought
crystallized into a living work.
I pass rapidly over the Vienna period, in which Steiner took the degree of Doctor
of  Philosophy.  He  afterwards  wrote  a  series  of  scientific  articles  on  zoology,
geology,  and  the  theory  of  colors,  in  which  theosophical  ideas  appear  in  an
idealist  clothing.  While  acting  as  tutor  in  several  families,  with  the  same
conscientious devotion that he gave to everything, he conducted as chief editor a
weekly  Viennese  paper,  the  Deutsche  Wochenschrift.  His  friendship  with  the
Austrian poetess, Marie Eugénie delle Grazie, cast, as it were, into this period of
heavy work a warm ray of sunshine, with a smile of grace and poetry.
In  1890  Steiner  was  summoned  to  collaborate  in  the  archives  of  Goethe  and
Schiller  at  Weimar,  to  superintend  the  re-editing  of  Goethe's  scientific  works.
Shortly  after,  he  published  two  important  works,  Truth  and  Science  and  The
Philosophy of Liberty. "The occult powers that guided me," he says, "forced me
to  introduce  spiritualistic  ideas  imperceptibly  into  the  current  literature  of  the
time." But in these various tasks he was but studying his ground while trying his
strength. So distant was the goal that he did not dream of being able to reach it as
yet.  To  travel  round  the  world  in  a  sailing  vessel,  to  cross  the  Atlantic,  the
Pacific and the Indian Ocean, in order to return to a European port, would have
seemed easier to him. While awaiting the events that would allow him to equip
his ship and to launch it on the open sea, he came into touch with two illustrious
personalities  who  helped  to  determine  his  intellectual  position  in  the
contemporary world.
These two persons were the celebrated philosopher, Friedrich Nietzsche, and the
no less famous naturalist, Ernst Haeckel.
Rudolf Steiner had just written an impartial treatise on the author of Zarathustra.
In consequence of this, Nietzsche's sister begged the sympathetic critic to come
and  see  her  at  Naumburg,  where  her  unhappy  brother  was  slowly  dying.
Madame Foerster took the visitor to the door of the apartment where Nietzsche

was lying on a couch in a comatose condition, inert, stupified. To Steiner there
was something very significant in this melancholy sight. In it he saw the final act
in the tragedy of the would-be superman.
Nietzsche,  the  author  of  Beyond  Good  and  Evil,  had  not,  like  the  realists  of
Bismarckian imperialism, renounced idealism, for he was naturally intuitive; but
in  his  individualistic  pride  he  sought  to  cut  off  the  spiritual  world  from  the
universe,  and  the  divine  from  human  consciousness.  Instead  of  placing  the
superman, of whom he had a poetic vision, in the spiritual kingdom, which is his
true sphere, he strove to force him into the material world, which alone was real
in  his  eyes.  Hence,  in  that  splendid  intellect  arose  a  chaos  of  ideas  and  a  wild
struggle  which  finally  brought  on  softening  of  the  brain.  To  explain  this
particular case, it is needless to bring in atavism or the theory of degeneracy. The
frenzied  combat  of  ideas  and  of  contradictory  sentiments,  of  which  this  brain
was  the  battlefield,  was  enough.  Steiner  had  done  justice  to  all  the  genius  that
marked the innovating ideas of Nietzsche, but this victim of pride, self-destroyed
by negation, was to him none the less a tragic instance of the ruin of a mighty
intellect  which  madly  destroys  itself  in  breaking  away  from  spiritual
intelligence.
Madame Foerster did her utmost to enrol Dr. Steiner under her brother's flag. For
this  she  used  all  her  skill,  making  repeated  offers  to  the  young  publicist  to
become  editor  and  commentator  of  Nietzsche's  works.  Steiner  withstood  her
insistence as best he could, and ended by taking himself off altogether, for which
Madame Foerster never forgave him. She did not know that Rudolf Steiner bore
within him the consciousness of a work no less great and more valuable than that
of her brother.
Nietzsche  had  been  merely  an  interesting  episode  in  the  life  of  the  esoteric
thinker  on  the  threshold  of  his  battlefield.  His  meeting  with  the  celebrated
naturalist,  Ernst  Haeckel,  on  the  contrary,  marks  a  most  important  phase  in  the
development  of  his  thought.  Was  not  the  successor  of  Darwin  apparently  the
most  formidable  adversary  of  the  spiritualism  of  this  young  initiate,  of  that
philosophy which to him was the very essence of his being and the breath of his
thought?  Indeed,  since  the  broken  link  between  man  and  animal  has  been  re-
joined, since man can no longer believe in a special and supernatural origin, he

has  begun  altogether  to  doubt  his  divine  origin  and  destiny.  He  no  longer  sees
himself as anything but one phenomenon among so many phenomena, a passing
form amidst so many forms, a frail and chance link in a blind evolution. Steiner,
then,  is  right  in  saying:  "The  mentality  deduced  from  natural  sciences  is  the
greatest  power  of  modern  times."  On  the  other  hand,  he  knew  that  this  system
merely reproduces a succession of external forms among living beings, and not
the  inner  and  acting  forces  of  life.  He  knew  it  from  personal  initiation,  and  a
deeper  and  vaster  view  of  the  universe.  So  also  he  could  exclaim  with  more
assurance  than  most  of  our  timid  spiritualists  and  startled  theologians:  "Is  the
human soul then to rise on the wings of enthusiasm to the summits of the True,
the  Beautiful  and  the  Good,  only  to  be  swept  away  into  nothingness,  like  a
bubble  of  the  brain?"  Yes,  Haeckel  was  the  Adversary.  It  was  materialism  in
arms, the dragon with all his scales, his claws, and his teeth.
Steiner's desire to understand this man, and to do him justice as to all that was
great in him, to fathom his theory so far as it was logical and plausible, was only
the more intense. In this fact one sees all the loyalty and all the greatness of his
comprehensive mind.
The  materialistic  conclusions  of  Haeckel  could  have  no  influence  on  his  own
ideas which came to him from a different science; but he had a presentment that
in the indisputable discoveries of the naturalist he should find the surest basis of
an evolutionary spiritualism and a rational theosophy.
He began, then, to study eagerly the History of Natural Creation. In it Haeckel
gives a fascinating picture of the evolution of species, from the amœba to man.
In it he shows the successive growth of organs, and the physiological process by
which  living  beings  have  raised  themselves  to  organisms  more  and  more
complex  and  more  and  more  perfect.  But  in  this  stupendous  transformation,
which implies millions and millions of years, he never explains the initial force
of this universal ascent, nor the series of special impulses which cause beings to
rise step by step. To these primordial questions, Haeckel has never been able to
reply  except  by  admitting  spontaneous  generation,[2]  which  is  tantamount  to  a
miracle  as  great  as  the  creation  of  man  by  God  from  a  clod  of  earth.  To  a
theosophist like Steiner, on the other hand, the cosmic force which elaborates the
world  comprises  in  its  spheres,  fitted  one  into  another,  the  myriads  of  souls

which  crystallize  and  incarnate  ceaselessly  in  all  beings.  He,  who  saw  the
underside of creation, could but recognize and admire the extent of the all-round
gaze  with  which  Haeckel  surveyed  his  above.  It  was  in  vain  that  the  naturalist
would deny the divine Author of the universal scheme: he proved it in spite of
himself, in so well describing His work. As to the theosophist, he greeted, in the
surging  of  species  and  in  the  breath  which  urges  them  onward—Man  in  the
making, the very thought of God, the visible expression of the planetary Word.[3]
While thus pursuing his studies, Rudolf Steiner recalled the saying of his Master:
"To conquer the dragon, his skin must be penetrated." While stealing within the
carapace of present-day materialism, he had seized his weapons. Henceforth he
was ready for the combat. He needed but a field of action to give battle, and a
powerful aid to uphold him therein. He was to find his field in the Theosophical
Society, and his aid in a remarkable woman.
In 1897 Rudolf Steiner went to Berlin to conduct a literary magazine and to give
lectures there.
On his arrival, he found there a branch of the Theosophical Society. The German
branch  of  this  Society  was  always  noted  for  its  great  independence,  which  is
natural  in  a  country  of  transcendental  philosophy  and  of  fastidious  criticism.  It
had  already  made  a  considerable  contribution  to  occult  literature  through  the
interesting  periodical,  The  Sphinx,  conducted  by  Dr.  Hübbe-Schleiden,  and  Dr.
Carl du Prel's book—Philosophie der Mystik.  But,  the  leaders  having  retired,  it
was almost over with the group. Great discussions and petty wranglings divided
the  theosophists  beyond  the  Rhine.  Should  Rudolf  Steiner  enter  the
Theosophical Society? This question forced itself urgently upon him, and it was
of the utmost gravity, both for himself and for his cause.
Through his first Master, through the brotherhood with which he was associated,
and  by  his  own  innermost  nature,  Steiner  belongs  to  another  school  of
Occultism, I mean to the esoteric Christianity of the West, and most especially to
the Rosicrucian initiation.
After  mature  consideration  he  resolved  to  join  the  Theosophical  Society  of
which he became a member in 1902. He did not, however, enter it as a pupil of
the  Eastern  tradition,  but  as  an  initiate  of  Rosicrucian  esotericism  who  gladly

recognized  the  profound  depth  of  the  Hindu  Wisdom  and  offered  it  a  brotherly
hand  to  make  a  magnetic  link  between  the  two.  He  understood  that  the  two
traditions were not meant to contend with each other, but to act in concert, with
complete independence, and thus to work for the common good of civilization.
The  Hindu  tradition,  in  fact,  contains  the  greatest  treasure  of  occult  science  as
regards cosmogony and the prehistoric periods of humanity, while the tradition
of  Christian  and  Western  esotericism  looks  from  its  immeasurable  height  upon
the  far-off  future  and  the  final  destinies  of  our  race.  For  the  past  contains  and
prepares the future, as the future issues from the past and completes it.
Rudolf  Steiner  was  assisted  in  his  work  by  a  powerful  recruit  and  one  of
inestimable value in the propagandist work that he was about to undertake.
Mlle.  Marie  von  Sivers,  a  Russian  by  birth,  and  of  an  unusually  varied
cosmopolitan  education  (she  writes  and  speaks  Russian,  French,  German,  and
English equally well), had herself also reached Theosophy by other roads, after
long  seeking  for  the  truth  which  illumines  all  because  it  illumines  the  very
depths  of  our  own  being.  The  extreme  refinement  of  her  aristocratic  nature,  at
once  modest  and  proud,  her  great  and  delicate  sensitiveness,  the  extent  and
balance  of  her  intelligence,  her  artistic  and  mental  endowments,  all  made  her
wonderfully  fitted  for  the  part  of  an  agent  and  an  apostle.  The  Oriental
theosophy had attracted and delighted her without altogether convincing her. The
lectures  of  Dr.  Steiner  gave  her  the  light  which  convinces  by  casting  its  beams
on all sides, as from a transplendent centre. Independent and free, she, like many
Russians in good society, sought for some ideal work to which she could devote
all  her  energies.  She  had  found  it.  Dr.  Steiner  having  been  appointed  General
Secretary  of  the  German  Section  of  the  Theosophical  Society,  Mlle.  Marie  von
Sivers  became  his  assistant.  From  that  time,  in  spreading  the  work  throughout
Germany and the adjacent countries, she displayed a real genius for organization,
maintained with unwearied activity.
As for Rudolf Steiner, he had already given ample proof of his profound thought
and  his  eloquence.  He  knew  himself,  and  he  was  master  of  himself.  But  such
faith,  such  devotion  must  have  increased  his  energy  a  hundredfold,  and  given
wings  to  his  words.  His  writings  on  esoteric  questions  followed  one  another  in
rapid succession.[4]

He  delivered  lectures  in  Berlin,  Leipzig,  Cassel,  Munich,  Stuttgart,  Vienna,
Budapest, etc. All his books are of a high standard. He is equally skilled in the
deduction  of  ideas  in  philosophical  order,  and  in  rigorous  analysis  of  scientific
facts.  And  when  he  so  chooses,  he  can  give  a  poetical  form  to  his  thought,  in
original and striking imagery. But his whole self is shown only by his presence
and his speech, private or public. The characteristic of his eloquence is a singular
force,  always  gentle  in  expression,  resulting  undoubtedly  from  perfect  serenity
of soul combined with wonderful clearness of mind. Added to this at times is an
inner  and  mysterious  vibration  which  makes  itself  felt  by  the  listener  from  the
very  first  words.  Never  a  word  that  could  shock  or  jar.  From  argument  to
argument,  from  analogy  to  analogy,  he  leads  you  on  from  the  known  to  the
unknown. Whether following up the comparative development of the earth and
of  man,  according  to  occult  tradition,  through  the  Lemurian,  Atlantean,  Asiatic
and  European  periods;  whether  explaining  the  physiological  and  psychic
constitution of man as he now is; whether enumerating the stages of Rosicrucian
initiation,  or  commenting  on  the  Gospel  of  St.  John  and  the  Apocalypse,  or
applying  his  root-ideas  to  mythology,  history  and  literature,  that  which
dominates  and  guides  his  discourse  is  ever  this  power  of  synthesis,  which  co-
ordinates  facts  under  one  ruling  idea  and  gathers  them  together  in  one
harmonious vision. And it is ever this inward and contagious fervor, this secret
music  of  the  soul,  which  is,  as  it  were,  a  subtle  melody  in  harmony  with  the
Universal Soul.
Such, at least, is what I felt on first meeting him and listening to him two years
ago.  I  could  not  better  describe  this  undefinable  feeling  than  by  recalling  the
saying  of  a  poet-friend  to  whom  I  was  showing  the  portrait  of  the  German
theosophist.  Standing  before  those  deep  and  clear-seeing  eyes,  before  that
countenance, hollowed by inward struggles, moulded by a lofty spirit which has
proved  its  balance  on  the  heights  and  its  calm  in  the  depths,  my  friend
exclaimed: "Behold a master of himself and of life!"
THE WAY OF INITIATION

I
THE SUPERPHYSICAL WORLD AND ITS GNOSIS
In this practical age and because of the many various claims of the day, it is but
natural  that  people,  who  hear  of  transcendentalism  should  at  once  ask  the
question:  "How  may  we  for  ourselves  know  the  truth  of  such  statements?"
Indeed, it is noticeable, as a characteristic of the majority, that they will accept
nothing on faith, or mere "authority," but wish rather to rely entirely upon their
own judgment. Therefore, when a mystic undertakes to explain something of the
superphysical  nature  of  man,  and  of  the  destiny  of  the  human  soul  and  spirit
before  birth  and  after  death,  he  is  at  once  confronted  with  that  fundamental
demand.  Such  doctrine,  they  seem  to  think  is  important  only  when  you  have
shown them the way by which they may convince themselves of its truth.
This critical inquiry is quite justified; and no true mystic or occultist will dispute
its  fairness,  yet  it  is  unfortunate  that  with  many  who  make  the  demand,  there
exists a feeling of skepticism or antagonism toward the mystic or any attempt on
his  part  to  explain  anything  occult.  This  feeling  becomes  especially  marked
when  the  mystic  intimates  how  the  truths  which  he  has  described  may  be
attained. For they say, "Whatever is true may be demonstrated; therefore, prove
to us what you assert." They demand that the truth must be something clear and
simple,  something  which  an  ordinary  intellect  may  comprehend.  "Surely,"  they
add,  "this  knowledge  cannot  be  the  possession  of  a  chosen  few,  to  whom  it  is
given  by  a  special  revelation."  And  in  this  way  the  real  messenger  of
transcendental  truth  is  frequently  confronted  with  people  who  reject  him,
because—unlike  the  scientist,  for  example,  he  can  produce  no  proofs  for  his
assertions, of such a nature as they are able to understand. Again, there are those
who cautiously reject any information pertaining to the superphysical because to
them  it  does  not  seem  reasonable.  Thereupon  they  partially  satisfy  themselves,
by claiming that we cannot know anything of what lies beyond birth or death, or
of  anything  which  cannot  be  perceived  through  our  five  ordinary  physical

senses.
These  are  but  a  few  of  the  arguments  and  criticisms  with  which  to-day  the
messenger  of  a  spiritual  philosophy  is  confronted;  but  they  are  similar  to  all
those which compose the key-note of our time, and he who puts himself at the
service of a spiritual movement must recognize this condition quite clearly.
For  his  own  part,  the  mystic  is  aware  that  his  knowledge  rests  upon
superphysical facts; which to him are just as tangible, for example, as those that
form the foundation of the experiences and observations described by a traveller
in Africa or any strange land. To the mystic applies what Annie Besant has said
in her manual, "Death and After?"
"A seasoned African explorer would care but little for the criticisms
passed on his report by persons who had never been there; he might
tell  what  he  saw,  describe  the  animals  whose  habits  he  had  studied,
sketch  the  country  he  had  traversed,  sum  up  its  products  and  its
characteristics.  If  he  was  contradicted,  laughed  at,  set  right,  by
untravelled  critics,  he  would  be  neither  ruffled  nor  distressed,  but
would  merely  leave  them  alone.  Ignorance  cannot  convince
knowledge by repeated asseveration of its nescience. The opinion of
a hundred persons on a subject of which they are wholly ignorant is
of no more weight than the opinion of one such person. Evidence is
strengthened  by  many  consenting  witnesses,  testifying  each  to  his
knowledge of a fact, but nothing multiplied a thousand times remains
nothing."
Here is expressed the mystic's view of his own situation. He hears the objections
which are raised on every side, yet he knows that for himself he has no need to
dispute them. He realizes that his certain knowledge is being criticized by those
who  have  not  had  his  experience,  that  he  is  in  the  position  of  a  mathematician
who has discovered a truth which can lose no value though a thousand voices are
raised in opposition.
Then again will arise the objection of the skeptics: "Mathematical truths may be
proven  to  anyone,"  they  will  say,  "and  though  perhaps  you  have  really  found

something, we shall accept it only when we have learned of its truth through our
own  investigation."  Such  then  have  reason  to  consider  themselves  to  be  in  the
right,  because  it  is  clear  to  them  that  anyone  who  acquires  the  necessary
knowledge  can  prove  a  mathematical  truth,  while  the  experiences  professed  by
the  mystic  if  true  depend  upon  the  special  faculties  of  a  few  elect  mystics,  in
whom they assume they are expected to blindly believe.
For  him,  who  rightly  considers  this  objection,  all  justification  for  the  doubt
immediately vanishes; and mystics can here use the very logical reasoning of the
skeptics themselves, by emphasizing the truth that the way to Higher Knowledge
is  open  to  anyone  who  will  acquire  for  himself  the  faculties  by  which  he  may
prove  the  spiritual  truths  herein  claimed.  The  mystic  asserts  nothing  which  his
opponents  would  not  also  be  compelled  to  assert,  if  they  did  but  fully
comprehend their own statements. They, however, in making an assertion, often
formulate a claim which constitutes a direct contradiction of that assertion.
Skeptics  are  seldom  willing  to  acquire  the  necessary  faculties  to  test  the
assertions of the mystic, but prefer to judge him offhand, without regard to their
own lack of qualification. The sincere mystic says to them: "I do not claim to be
'chosen'  in  the  sense  that  you  mean.  I  have  merely  developed  within  myself,
some of man's additional senses in order to acquire the faculties through which it
is  possible  to  speak  of  glimpses  into  superphysical  regions."  These  senses  are
dormant  within  you  and  every  other  person,  until  they  are  developed,  (as  is
necessary with the usual senses and faculties more noticeable in the growth of a
child). Yet his opponents answer: "You must prove your truths to us as we now
are!"  This  at  once  appears  a  difficult  task,  for  they  have  not  complied  with  the
necessity of developing the dormant powers within them, they are still unwilling
to do so, and yet they insist that he shall give them proofs; nor do they see that
this is exactly as if a peasant at his plough should demand of the mathematician
the  proof  of  a  complicated  problem,  without  his  undergoing  the  trouble  of
learning mathematics.
This mixed mental condition appears to be so general and its solution so simple
that  one  almost  hesitates  to  speak  of  it.  And  yet  it  indicates  a  delusion  under
which millions of people continue living at the present time. When explained to
them they always agree in theory, since it is quite as plain as, that two and two

make four; yet in practice they continually act in contradiction. The mistake has
grown to be second nature with many; they indulge it without realizing that they
do  so  without  desiring  to  be  convinced  of  its  error;  just  as  they  set  themselves
against  other  laws  which  they  should  and  would  at  all  times  recognize  as
embodying  a  principle  of  the  simplest  nature,  if  they  but  gave  it  an  unbiased
consideration. It matters not whether the mystic of to-day moves among thinking
artisans, or in a more educated circle, wherever he goes he meets with the same
prejudice,  the  same  self-contradiction.  One  finds  it  in  popular  lectures,  in  the
newspapers and magazines, and even in the more learned works or treatises.
Here  we  must  recognize  quite  clearly  that  we  are  dealing  with  a  consensus  of
opinion that amounts to a sign of the times, which we may not simply pronounce
as incompetent, nor deal with as possibly a correct but unjust criticism. We must
understand  that  this  prejudice  against  the  higher  truths,  lies  deep  in  the  very
being  of  our  age.  We  must  understand  clearly  that  the  great  successes,  the
immense advance marking our time, necessarily encourages this condition. The
nineteenth  century  especially  had  in  the  above  respect  a  dark  side  to  its
wonderful excellences. Its greatness rests upon discoveries in the external world,
and  conquest  of  natural  forces  for  technical  and  industrial  purposes.  These
successes could have been attained only by the employment of the mind directed
toward material results.
The civilization of the present day is the result of the training of our senses, and
of that part of our mind which is occupied with the world of sense. Almost every
step we take in the busy marts of to-day shows us how much we owe to this kind
of training. And it is under the influence of these blessings of civilization that the
habits of thought, prevalent among our fellow-men, have been developed. They
continue to abide by the senses and the mind, because it is by means of these that
they have grown great. People were taught to train themselves to admit nothing
as  true  except  those  things  that  were  presented  to  them  by  the  senses  or  the
intellect. And nothing is more apt to claim for itself the only valid testimony, the
only  absolute  authority,  than  the  mind  or  the  senses.  If  a  man  has  acquired  by
means of them a certain degree of culture, he thenceforth accustoms himself to
submit everything to their consideration, everything to their criticism. And again
in another sphere, in the domain of Social Life, we find a similar trait. The man
of  the  nineteenth  century  insisted,  in  the  fullest  sense  of  the  word,  upon  the

absolute  freedom  of  personality,  and  repudiated  any  authority  in  the  Social
Commonwealth. He endeavored to construct the community in such a way that
the  full  independence,  the  self-chosen  vocation  of  each  individual,  should,
without  interference,  be  assured.  In  this  way  it  became  habitual  for  him  to
consider everything from the standpoint of the average individual.
This  same  individuality  is  also  helpful  in  the  search  of  knowledge  on  the
spiritual  plane,  for  the  higher  powers  which  lie  dormant  in  the  soul  may  be
developed by one person in this direction by another in that. One will make more
progress, another less. But when they develop those powers, and attach value to
them,  men  begin  to  differentiate  themselves.  And  then  one  must  allow,  to  the
advanced student, more right to speak on the subject, or to act in a certain way,
than  to  another  who  is  less  advanced.  This  is  more  essential  in  matters  of  the
higher realm than on the plane of the senses and the mind, where experiences are
more nearly the same.
It is also noticeable that the present formation of the Social Commonwealth has
helped  to  bring  about  a  revolt  against  the  higher  powers  of  man.  According  to
the mystic, civilization during the nineteenth century has moved altogether along
physical lines; and people have accustomed themselves to move on the physical
plane alone, and to feel at home there. The higher powers are developed only on
planes  higher  than  the  physical,  and  the  knowledge  which  these  faculties  bring
is, therefore, unknown to the physical man. It is only necessary to attend mass-
meetings,  if  one  wishes  to  be  convinced  of  the  fact  that  the  speakers  there  are
totally unable to think any thoughts but those which refer to the physical plane,
the world of sense. This can also be seen through the leading journalists of our
papers and magazines; and, indeed, on all sides one may observe the haughtiest
and most complete denial of everything that cannot be seen with the eyes, or felt
with the hands, or comprehended by the average mind. We do not condemn this
attitude for it denotes a necessary stage in the development of humanity. Without
the pride and prejudices of mind and sense, we should never have achieved our
great conquests over material life, nor have been able to impart to the personality
a certain measure of elasticity: neither can we hope that many ideals, which must
be founded on man's desire for freedom and the assertion of personality, may yet
be realized.

But  this  dark  side  of  a  purely  materialistic  civilization  has  deeply  affected  the
whole  being  of  the  modern  man.  For  proof  it  is  not  necessary  to  refer  to  the
obvious  facts  already  named;  it  would  be  easy  to  demonstrate,  by  certain
examples (which are greatly underrated, especially to-day), how deeply rooted in
the mind of the modern man is this adhesion to the testimony of the senses, or
the average intelligence. And it is just these things that indicate the need for the
renewal of spiritual life.
The strong response evoked by Professor Friedrich Delitzsch's Babel and Bible
Theory fully justifies a reference to its author's method of thinking, as a sign of
the  time.  Professor  Delitzsch  has  demonstrated  the  relationship  of  certain
traditions in the Old Testament, to the Babylonian accounts of the Creation, and
this  fact,  coming  from  such  a  source  and  in  such  a  form,  has  been  realized  by
many  who  would  otherwise  have  ignored  such  questions.  It  has  led  many  to
reconsider  the  so-called  idea  of  Revelation.  They  ask  themselves:  "How  is  it
possible to accept the idea that the contents of the Old Testament were revealed
by  God,  when  we  find  very  similar  conceptions  among  decidedly  heathen
nations?" This problem cannot here be further discussed. Delitzsch found many
opponents  who  feared  that  through  his  exposition,  the  very  foundations  of
Religion  had  been  shaken.  He  has  defended  himself  in  a  pamphlet,  Babel  and
Bible, a Retrospect and a Forecast. Here we shall only refer to a single statement
in  the  pamphlet.  One  of  importance,  because  it  reveals  the  view  of  an  eminent
scientist regarding the position of man with respect to transcendental truths. And
to-day innumerable other people think and feel just like Delitzsch. The statement
affords  an  excellent  opportunity  for  us  to  find  out  what  is  the  innermost
conviction  of  our  contemporaries,  expressed  quite  freely  and,  therefore,  in  its
truest form.
Delitzsch  turns  to  those  who  reproach  him  with  a  somewhat  liberal  use  of  the
term  "Revelation,"  and  who  would  fain  regard  it  as  "a  kind  of  old  priestly
wisdom" which "has nothing at all to do with the layman," making this reply.

"For my part, I am of opinion that while our children or ourselves are
instructed in school or at church as regards Revelation, not only are
we  within  our  right,  but  it  is  our  duty,  to  think  independently
concerning  these  deep  questions,  possessing  also,  as  they  do,  an
eminently practical side, were it only that we might avoid giving our
children 'evasive' answers. For this very reason it will be gratifying to
many searchers after Truth when the dogma of a special 'choosing' of
Israel  shall  have  been  brought  forward  into  the  light  of  a  wider
historical  outlook,  through  the  union  of  Babylonian,  Assyrian,  and
Old  Testament  research….  [A  few  pages  earlier  we  are  shown  the
direction of such thoughts.] For the rest, it would seem to me that the
only logical thing is for Church and School to be satisfied as regards
the whole past history of the world and of humanity, with the belief
in One Almighty Creator of Heaven and Earth, and that these tales of
the  Old  Testament  should  be  classified  by  themselves  under  some
such title as 'Old Hebraic Myths.'"
(It may be taken as a matter of course, we suppose, that no one will see in the
following  remarks  an  attack  on  the  investigator  Delitzsch.)  What,  then,  is  here
averred  in  naive  simplicity?  Nothing  less  than  that  the  mind  which  is  engaged
upon  physical  investigation  may  assert  the  right  of  judging  experiences  of
superphysical  nature.  There  is  no  thought  that  this  mind  without  further
development  may  perhaps  be  unfit  to  reflect  upon  the  teachings  of  these
"Revelations."  When  one  wishes  to  understand  that  which  appears  as  a
"Revelation," one must employ the kind of knowledge or forces through which
the "Revelation," itself has come to us.
He who develops within himself the mystical power of perception soon observes
that in certain stories of the Old Testament which by Delitzsch were called "Old
Hebraic  Myths,"  there  are  revealed  to  him  truths  of  a  higher  nature  than  those
which may be comprehended by the intellect, which is only concerned with the
things  of  sense.  His  own  experiences  will  lead  him  to  see  that  these  "Myths"
have proceeded out of a mystic perception of transcendental truths. And then, in
one illuminative moment, his whole point of view is changed.

As  little  as  one  may  demonstrate  the  fallacy  of  a  mathematical  problem  by
discovering who solved it first, or even that several people have solved it, just so
little  may  one  impugn  the  truth  of  a  biblical  narrative  by  the  discovery  of  a
similar story elsewhere. Instead of demanding that everyone should insist upon
his right, or even his duty, to think independently on the so-called "Revelations,"
we  ought  rather  to  consider  that  only  he  who  has  developed  in  himself  those
latent  powers  which  make  it  possible  for  him  to  relive  that  which  was  once
realized by those very mystics, who proclaimed the "supersensuous revelations,"
has a right to decide anything about the matter.
Here we have an excellent example of how the average intellect, qualified for the
highest triumphs in practical sense-knowledge, sets itself up, in naive pride, as a
judge  in  domains,  the  existence  of  which  it  does  not  even  care  to  know.  For
purely historical investigation is also carried on by nothing but the experience of
the senses.
In  just  the  same  way  has  the  investigation  of  the  New  Testament  led  us  into  a
blind alley. At any costs the method of the "Newer Historical Investigation" had
to  be  directed  upon  the  Gospels.  These  documents  have  been  compared  with
each  other,  and  brought  into  relation  with  all  sorts  of  records,  in  order  that  we
might find out what really happened in Palestine from the year 1 to the year 33;
how the "historical personality" of whom they tell really lived, and what He may
really have said.
Angelus Selesius, of the seventeenth century, has already expressed the whole of
the critical attitude toward this kind of investigation:
"Though Christ were yearly born in Bethlehem, and never Had birth
in you yourself, then were you lost for ever; And if within yourself it
is  not  reared  again,  The  Cross  at  Golgotha  can  save  you  not  from
pain."
Nor are these the words of one who doubted, but those of a Christian, strong in
his  belief.  And  his  equally  fervent  predecessor,  Meister  Eckhart,  said  in  the
thirteenth century:

"There are some who desire to see God with their eyes, as they look
at a cow; and just as they love a cow, so they desire to love God….
Simple-minded people imagine that God may be seen as if He stood
there and they stood here. But this is not so: in that perception, God
and I are one."
These  words  must  not  be  understood  as  directed  against  the  investigation  of
"historical  truth."  Yet  no  one  can  rightly  understand  the  historic  truth  of  such
documents  as  the  Gospels,  unless  he  has  first  experienced  within  himself  the
mystical  meaning  which  they  contain.  All  such  comparisons  and  analyses  are
quite  worthless,  for  no  one  can  discover  who  was  "born  in  Bethlehem"  but  he
who has mystically experienced the Christ within himself; neither can anyone in
whom  it  has  not  already  been  erected,  decide  how  it  is  that  "the  Cross  at
Golgotha" can deliver us from pain. Purely historical investigation "can discover
no  more  concerning  the  mystic  reality  than  the  dismembering  anatomist,
perhaps, can discover the secret of a great poetical genius." (See my book, Das
Christentum als mystische Tatsache, Berlin, C. A. Schwetschke und Sohn, 1902,
or its French translation, mentioned on page 1.)
He  who  can  see  clearly  in  these  matters  is  aware  how  deeply  rooted,  at  the
present  time,  is  the  "pride"  of  the  intellect,  which  only  concerns  itself  with  the
facts  of  sense.  It  says:  "I  do  not  wish  to  develop  faculties  in  order  that  I  may
reach  the  higher  truths;  I  wish  to  form  my  decisions  concerning  them  with  the
powers that I now possess."
In a well-meant pamphlet, which is written, however, entirely in that spirit of the
age  which  we  have  already  indicated  (What  do  we  know  about  Jesus?  by  A.
Kalthoff, Berlin, 1904), we read as follows:
"Christ, who symbolizes the life of the Community, may be discerned
within himself by the man of to-day: out of his own soul the man of
to-day can create Christ just as well as the author of a gospel created
him; as a man he may put himself in the same position as the gospel-
writers,  because  he  can  reinstate  himself  into  the  same  soul-
processes, can himself speak or write Gospel."

"These words might be true, but they may also be entirely erroneous. They are
true  when  understood  in  the  sense  of  Angelus  Silesius,  or  of  Meister  Eckhart,
that  is  when  they  refer  to  the  development  of  powers  dormant  in  every  human
soul,  which,  from  some  such  idea,  endeavors  to  experience  within  itself  the
Christ of the Gospels. They are altogether wrong, if a more or less shallow ideal
of  the  Christ  is  thus  created  out  of  the  spirit  of  an  age  that  acknowledges  the
truth of no perceptions other than those of the senses."
The life of the Spirit can be understood only when we do not presume to criticize
it  with  the  lower  mind,  but  rather  when  we  develop  it  reverently  within
ourselves. No one can hope to learn anything of the higher truths if he demands
that  they  shall  be  lowered  to  the  "average  understanding."  This  statement
provokes  the  question:  "Why,  then,  do  you  mystics  proclaim  these  truths  to
people  who,  you  declare,  cannot  as  yet  understand  them?  Why  should  there  be
Movements  in  the  furtherance  of  certain  teachings,  when  the  powers  which
render men able to conceive of these teachings are still undeveloped?"
It  is  the  task  of  this  book  to  elucidate  this  apparent  contradiction.  It  will  show
that  the  spiritual  currents  of  our  day  originate  from  a  different  source,  in  a
different  manner,  from  the  science  which  relies  entirely  on  the  lower  intellect.
Yet,  in  spite  of  this,  these  spiritual  currents  are  not  to  be  considered  as  less
scientific  than  the  science  which  is  based  upon  physical  facts  alone.  Rather  do
they extend the field of scientific investigation into the superphysical. We must
close this chapter with one more question, which is likely to arise: How may one
attain to superphysical truths, and, of what help are spiritual movements towards
this attainment?

II
HOW TO ATTAIN KNOWLEDGE OF THE HIGHER WORLDS
In  every  man  there  are  latent  faculties  by  means  of  which  he  may  acquire  for
himself  knowledge  of  the  higher  worlds.  The  mystic,  master,  theosophist,  or
gnostic speaks of a soul-world and a spirit-world, which are, for him, just as real
as  the  world  which  we  see  with  our  physical  eyes,  or  touch  with  our  physical
hands. And those who wish to develop the spiritual senses, which unfold psychic
knowledge, should understand that safe advice can be given only by those who
have  already  developed  such  power  within  themselves.  As  long  as  the  human
race  has  existed,  there  have  been  lodges  and  schools  in  which  those  who
possessed  these  higher  faculties  have  given  instruction  to  those  who  were  in
search  of  them.  Such  are  called  occult  schools,  and  the  instruction  which  is
imparted  therein  is  called  esoteric  science,  or  occult  teaching.  This  designation
sometimes leads to misunderstanding. He who hears it may be very easily misled
into the belief that those who work in these schools desire to represent a special,
privileged  class,  which  arbitrarily  withholds  its  knowledge  from  its  fellow-
creatures.  Indeed,  he  may  even  think  that  perhaps  there  is  nothing  really
important  behind  such  knowledge.  For  he  is  tempted  to  think  that,  if  it  were  a
true knowledge, there would be no need of making a secret of it: one might then
communicate it publicly to the advantage of all men.
Those  who  have  been  initiated  into  occult  knowledge  are  not  in  the  least
surprised  that  the  uninitiated  should  so  think.  Only  he  who  has  to  a  certain
degree  experienced  this  initiation  into  the  higher  knowledge  of  being  can
understand the secret of that initiation. But it may be asked: How, then, shall the
uninitiated, considering the circumstances, develop any interest at all in this so-
called mystic knowledge? How and why ought they to search for something of
the  nature  of  which  they  can  form  no  idea?  Such  a  question  is  based  upon  an
entirely erroneous conception of the real nature of occult knowledge. There is, in
truth,  no  fundamental  difference  between  occult  knowledge  and  all  the  rest  of

man's  knowledge  and  capacity.  This  mystic  knowledge  is  no  more  a  secret  for
the average man than writing is a secret to him who has never learned to read.
And just as everyone who chooses the correct method may learn to write, so too
can  everyone  who  searches  after  the  right  way  become  a  disciple,  and  even  a
teacher.  In  only  one  respect  are  the  conditions  here  different  from  those  that
apply  to  external  thought-activities.  The  possibility  of  acquiring  the  art  of
writing may be withheld from someone through poverty, or through the state of
civilization into which he has been born; but for the attainment of knowledge in
the higher worlds there is no obstacle for him who sincerely searches for it.
Many believe that it is necessary to find, here or there, the Masters of the higher
knowledge,  in  order  to  receive  enlightenment  from  them.  In  the  first  place,  he
who  strives  earnestly  after  the  higher  knowledge  need  not  be  afraid  of  any
difficulty or obstacle in his search for an Initiate who shall be able to lead him
into  the  profounder  secrets  of  the  world.  Everyone,  on  the  contrary,  may  be
certain that an Initiate will find him, under any circumstances, if there is in him
an  earnest  and  worthy  endeavor  to  attain  this  knowledge.  For  it  is  a  strict  law
with  all  Initiates  to  withhold  from  no  man  the  knowledge  that  is  due  him.  But
there  is  an  equally  strict  law  which  insists  that  no  one  shall  receive  any  occult
knowledge  until  he  is  worthy  and  well  prepared.  And  the  more  strictly  he
observes  these  two  laws,  the  more  perfect  is  an  Initiate.  The  order  which
embraces all Initiates is surrounded, as it were, by a wall, and the two laws here
mentioned form two strong principles by which the constituents of this wall are
held together. You may live in close friendship with an Initiate, yet this wall will
separate him from you just as long as you have not become an Initiate yourself.
You may enjoy in the fullest sense the heart, the love of an Initiate, yet he will
only impart to you his secret when you yourself are ready for it. You may flatter
him;  you  may  torture  him;  nothing  will  induce  him  to  divulge  to  you  anything
which he knows ought not be disclosed, inasmuch as you, at the present stage of
your  evolution,  do  not  understand  rightly  how  to  receive  the  secret  into  your
soul.
The  ways  which  prepare  a  man  for  the  reception  of  such  a  secret  are  clearly
prescribed.  They  are  indicated  by  the  unfading,  everlasting  letters  within  the
temples where the Initiates guard the higher secrets. In ancient times, anterior to
"history,"  these  temples  were  outwardly  visible;  to-day,  because  our  lives  have

become so unspiritual, they are mostly quite invisible to external sight. Yet they
are present everywhere, and all who seek may find them.
Only within his soul may a man discover the means which will open for him the
lips  of  the  Initiate.  To  a  certain  high  degree  he  must  develop  within  himself
special faculties, and then the greatest treasures of the Spirit become his own.
He  must  begin  with  a  certain  fundamental  attitude  of  the  soul:  the  student  of
Occultism  calls  it  the  Path  of  Devotion,  of  Veneration.  Only  he  who  maintains
this attitude can, in Occultism, become a disciple. And he who has experience in
these  things  is  able  to  perceive  even  in  the  child  the  signs  of  approaching
discipleship. There are children who look up with religious awe to those whom
they venerate. For such people they have a respect which forbids them to admit,
even  in  the  innermost  sanctuary  of  the  heart,  any  thought  of  criticism  or
opposition. These children grow up into young men and maidens who feel happy
when  they  are  able  to  look  up  to  anything  venerable.  From  the  ranks  of  such
children are recruited many disciples.
Have you ever paused outside the door of some venerated man, and have you, on
this  your  first  visit,  felt  a  religious  awe  as  you  pressed  the  handle,  in  order  to
enter the room which for you is a holy place? Then there has been manifested in
you  an  emotion  which  may  be  the  germ  of  your  future  discipleship.  It  is  a
blessing for every developing person to have such emotions upon which to build.
Only  it  must  not  be  thought  that  such  qualities  contain  the  germ  of
submissiveness and slavery. Experience teaches us that those can best hold their
heads  erect  who  have  learned  to  venerate  where  veneration  is  due.  And
veneration is always in its own place when it rises from the depths of the heart.
If  we  do  not  develop  within  ourselves  this  deeply-rooted  feeling  that  there  is
something higher than ourselves, we shall never find enough strength to evolve
to  something  higher.  The  Initiate  has  only  acquired  the  power  of  lifting  his
intellect  to  the  heights  of  knowledge  by  guiding  his  heart  into  the  depths  of
veneration  and  devotion.  The  heights  of  the  Spirit  can  only  be  reached  by
passing through the portals of humility. Man can certainly have the right to gaze
upon  the  Reality,  but  he  must  first  earn  this  right.  You  can  only  acquire  right
knowledge when you are ready to esteem it. There are laws in the spiritual life,
as  in  the  physical  life.  Rub  a  glass  rod  with  an  appropriate  material  and  it  will

become  electric,  that  is  to  say,  it  will  acquire  the  power  of  attracting  small
bodies.  This  exemplifies  natural  law.  (And  if  one  has  learned  even  a  little  of
physics, one knows this.) Similarly, if one is acquainted with the first principles
of Occultism, one knows that every feeling of true devotion aids in developing
qualities, which sooner or later, lead to the Path of Knowledge.
He  who  possesses  within  himself  this  feeling  of  devotion,  or  who  is  fortunate
enough  to  receive  it  from  his  education,  brings  a  great  deal  along  with  him,
when, later in life, he seeks an entrance to the higher knowledge. But he who has
had no such preparation will find himself confronted with difficulties, even upon
the first step of the Path of Knowledge, unless he undertakes, by rigorous self-
education,  to  create  the  devotional  mood  within  himself.  In  our  time  it  is
especially  important  that  full  attention  be  given  to  this  point.  Our  civilization
tends  much  more  toward  criticism,  the  giving  of  judgments,  and  so  forth,  than
toward  devotion,  and  a  selfless  veneration.  Our  children  criticize  much  more
than  they  worship.  But  every  judgment,  every  carping  criticism,  frustrates  the
powers  of  the  soul  for  the  attainment  of  the  higher  knowledge,  in  the  same
measure that all heartfelt devotion develops them. In this we do not wish to say
anything  against  our  civilization  nor  pass  judgment  upon  it.  For  it  is  to  this
critical faculty, this self-conscious human discernment, this "prove all things and
hold  fast  to  the  good,"  that  we  owe  the  greatness  of  our  civilization.  We  could
never have attained the science, the commerce, the industry, the law of our time,
had  we  not  exercised  our  critical  faculty  everywhere,  had  we  not  everywhere
applied  the  standard  of  our  judgment.  But  what  we  have  thereby  gained  in
external culture we have had to pay for with a corresponding loss of the higher
knowledge, of the spiritual life.
Now the important thing that everyone must clearly understand is that, for him
who  is  right  in  the  midst  of  the  objective  civilization  of  our  time,  it  is  very
difficult to advance to the knowledge of the higher worlds. He can do so only if
he work energetically within himself. At a time when the conditions of outward
life were simpler, spiritual exaltation was easier of attainment. That which ought
to  be  venerated,  that  which  should  be  kept  holy,  stood  out  in  better  relief  from
the  ordinary  things  of  the  world.  In  a  period  of  criticism  these  ideals  are  much
lowered;  other  emotions  take  the  place  of  awe,  veneration,  respect,  and  prayer.
Our own age continually pushes these better emotions further and further back,

so  that  in  the  daily  life  of  the  people  they  play  but  a  very  small  part.  He  who
seeks for higher knowledge must create it within himself; he himself must instil
it into his soul. It cannot be done by study; it can only be done through living.
He  who  wishes  to  become  a  disciple  must  therefore  assiduously  cultivate  the
devotional  mood.  Everywhere  in  his  environment  he  must  look  for  that  which
demands of him admiration and homage. Whenever his duties or circumstances
permit, he should try to abstain entirely from all criticism or judgment. If I meet
a  brother  and  blame  him  for  his  weakness,  I  rob  myself  of  power  to  win  the
higher knowledge; but if I try to enter lovingly into his merits, I then gather such
power. The disciple should seek to benefit both himself and others. Experienced
occultists are aware how much they owe to the continual searching for the good
in all things, and the withholding of all harsh criticism. This must be not only an
external  rule  of  life;  but  it  must  take  possession  of  the  innermost  part  of  our
souls. We have it in our power to perfect ourselves, and by and by to transform
ourselves  completely.  But  this  transformation  must  take  place  in  the  innermost
self, in the mental life. It is not enough that I show respect only in my outward
bearing  toward  a  person;  I  must  have  this  respect  in  my  thought.  The  disciple
must  begin  by  drawing  this  devotion  into  his  thought-life.  He  must  altogether
banish  from  his  consciousness  all  thoughts  of  disrespect,  of  criticism,  and  he
must endeavor straightway to cultivate thoughts of devotion.
Every  moment,  in  which  we  set  ourselves  to  banish  from  our  consciousness
whatever  remains  in  it  of  disparaging,  suspicious  judgment  of  our  fellow-men,
brings us nearer to the knowledge of higher things. And we rise rapidly when, in
such  moments,  we  fill  our  consciousness  with  only  those  thoughts  that  evoke
admiration, respect, and veneration for men and things. He who has experience
in  these  matters  will  know  that  in  every  such  moment  powers  are  awakened  in
man which otherwise would remain dormant. In this way the spiritual eyes of a
man  are  opened.  He  begins  to  see  things  around  him  which  hitherto  he  was
unable to perceive. He begins to understand that hitherto he had seen only a part
of the world around him. The man with whom he comes in contact now shows
him  quite  a  different  aspect  from  that  which  he  showed  before.  Of  course,
through this single rule of life, he will not yet be able to see what has elsewhere
been  described  as  the  human  aura,  because,  for  that,  a  still  higher  training  is
necessary. But he may rise to that higher development if he has previously had a
thorough training in devotion.[6]

Noiseless  and  unnoticed  by  the  outer  world  is  the  following  of  the  "Path  of
Discipleship."  It  is  not  necessary  that  anyone  should  observe  a  change  in  the
disciple. He performs his duties as hitherto; he attends to his business as usual.
The  transformation  goes  on  only  in  the  inner  part  of  the  soul,  hidden  from
outward  sight.  At  first  the  entire  soul-life  of  a  man  is  flooded  by  this
fundamental  spring  of  devotion  for  everything  which  is  truly  venerable.  His
entire soul-life finds in this devotional mood its pivot. Just as the sun, through its
rays,  will  vivify  everything  living,  so  in  the  life  of  the  disciple  this  reverence
vivifies all the perceptions of the soul.
At first it is not easy for people to believe that feelings like reverence, respect,
and  so  forth,  have  anything  to  do  with  their  perceptions.  This  comes  from  the
fact that one is inclined to think of perception as a faculty quite by itself, one that
stands in no relation to what otherwise happens in the soul. In so thinking, we do
not  remember  that  it  is  the  soul  which  perceives.  And  feelings  are  for  the  soul
what food is for the body. If we give the body stones in place of bread its activity
will  cease.  It  is  the  same  with  the  soul.  Veneration,  homage,  devotion,  are  as
nutriment which makes it healthy and strong, especially strong for the activity of
perception.  Disrespect,  antipathy,  and  under-estimation,  bring  about  the
starvation and the withering of this activity. For the occultist this fact is visible in
the  aura.  A  soul  which  harbors  the  feelings  of  devotion  and  reverence,  brings
about a change in its aura. Certain yellowish-red or brown-red tints will vanish,
and  tints  of  bluish-red  will  replace  them.  And  then  the  organ  of  perception
opens. It receives information of facts in its environment of which it hitherto had
no knowledge. Reverence awakens a sympathetic power in the soul, and through
this  we  attract  similar  qualities  in  the  beings  which  surround  us,  that  would
otherwise  remain  hidden.  More  effective  still  is  that  power  which  can  be
obtained  by  devotion  when  another  feeling  is  added.  One  learns  to  give  up
oneself less and less to the impressions of the outer world, and to develop in its
place a vivid inward life. He who darts from one impression of the outer world
to another, who constantly seeks dissipations, cannot find the way to Occultism.
Neither should the disciple blunt himself to the outer world; but let his rich inner
life point out the direction in which he ought to lend himself to its impressions.
When passing through a beautiful mountain district, the man with depth of soul
and  richness  of  emotion  has  different  experiences  from  the  man  with  few
emotions. Only what we experience within ourselves reveals the beauties of the

outer world. One man sails across the ocean, and only a few inward experiences
pass  through  his  soul;  but  another  will  then  hear  the  eternal  language  of  the
world-spirit, and for him are unveiled the mysteries of creation.
One must have learned to control one's own feelings and ideas if one wishes to
develop  any  intimate  relationship  with  the  outer  world.  Every  phenomenon  in
that  outer  world  is  full  of  divine  splendor,  but  one  must  have  felt  the  Divine
within oneself before one may hope to discover it without. The disciple is told to
set apart certain moments of his daily life during which to withdraw into himself,
quietly  and  alone.  At  such  times  he  ought  not  to  occupy  himself  with  his  own
personal  affairs,  for  this  would  bring  about  the  contrary  of  that  at  which  he  is
aiming.  During  these  moments  he  ought  rather  to  listen  in  complete  silence  to
the echoes of what he has experienced, of what the outward world has told him.
Then,  in  these  periods  of  quiet,  every  flower,  every  animal,  every  action  will
unveil to him secrets undreamed of, and thus will he prepare himself to receive
new impressions of the external world, as if he viewed it with different eyes. For
he  who  merely  desires  to  enjoy  impression  after  impression,  only  stultifies  the
perceptive faculty, while he who lets the enjoyment afterwards reveal something
to  him,  thus  enlarges  and  educates  it.  He  must  be  careful  not  merely  to  let  the
enjoyment reverberate, as  it were; but,  renouncing any further  emotions of joy,
begin  to  work  upon  his  pleasurable  experiences  with  an  inward  activity.  The
danger at this point is very great. Instead of working within one-self, it is easy to
fall  into  the  opposite  habit  of  afterward  trying  to  completely  exhaust  the
enjoyment.  Let  us  not  undervalue  the  unforeseen  sources  of  error  which  here
confront  the  disciple.  He  must  of  necessity  pass  through  a  host  of  temptations,
each of which tends only to harden his Ego and to imprison it within itself. He
ought  to  open  it  wide  for  the  whole  world.  It  is  necessary  that  he  should  seek
enjoyment,  for  in  this  way  only  can  the  outward  world  get  at  him;  and  if  he
blunts  himself  to  enjoyment  he  becomes  as  a  plant  which  cannot  longer  draw
nourishment from its environment. Yet, if he stops at the enjoyment, he is then
shut up within himself, and will only be something to himself and nothing to the
world.  However  much  he  may  live  within  himself,  however  intensely  he  may
cultivate  his  Ego,  the  world  will  exclude  him.  He  is  dead  to  the  world.  The
disciple  considers  enjoyment  only  as  a  means  of  ennobling  himself  for  the
world. Pleasure to him is as a scout who informs him concerning the world, and
after having been taught by pleasure he passes on to work. He does not learn in

order that he may accumulate wisdom as his own treasure, but in order that he
may put his learning at the service of the world.
In  all  forms  of  Occultism  there  is  a  fundamental  principle  which  must  not  be
transgressed, if any goal at all is to be reached. All occult teachers must impress
upon their pupils that, Every branch of knowledge which you seek only to enrich
your  own  learning,  only  to  accumulate  treasure  for  yourself,  leads  you  away
from  the  Path;  but  all  knowledge  which  you  seek  for  working  in  the  service  of
humanity and for the uplifting of the world brings you a step forward. This law
must be rigidly observed; nor is one a genuine disciple until he has adopted it as
the guide for his whole life. In many occult schools this truth is expressed in the
following  short  sentence:  Every  idea  which  does  not  become  an  ideal  for  you,
slays  a  power  within  your  soul:  every  idea  which  becomes  an  ideal  creates
within you a vital force.

III
THE PATH OF DISCIPLESHIP
At  the  very  beginning  of  his  course  the  student  is  directed  to  the  Path  of
Reverence, and the development of the inner life. The occult teaching also gives
practical  instructions  by  the  observance  of  which  he  may  learn  to  follow  that
Path  and  develop  that  inner  life.  These  practical  directions  have  no  arbitrary
basis. They rest on ancient experience and ancient wisdom, and wheresoever the
ways  to  higher  knowledge  are  marked  out,  they  are  of  the  same  nature.  All
genuine teachers of Occultism agree as to the essential character of these rules,
although they do not always express them in the same words. This difference of
expression  is  of  a  minor  character,  more  seeming  than  real,  and  is  due  to
circumstances which need not be mentioned here.
No teacher wishes, by means of such rules, to establish an ascendency over other
persons.  He  would  not  tamper  with  individual  independence.  Indeed,  no  one
respects and cherishes human individuality more than the teachers of Occultism.
It  was  said,  in  the  first  part  of  this  book,  that  the  order  which  embraces  all
Initiates  was  surrounded  by  a  wall,  and  that  two  laws  formed  the  principles  by
which it was upheld. Whenever the Initiate leaves this enclosure and steps forth
into  the  world,  he  must  submit  to  a  third  inviolable  law.  It  is  this:  Keep  watch
over  each  of  your  actions  and  each  of  your  words,  in  order  that  you  may  not
hinder  the  free-will  of  any  human  being.  Those  who  recognize  that  genuine
occult teachers are thoroughly permeated with this principle will understand that
they  can  add  to  their  independence  by  the  practical  directions  which  they  are
advised to follow.
One of the first of these rules may be thus expressed in our language: "Provide
for yourself moments of inward calm, and in these moments learn to distinguish
between  the  real  and  the  unreal."  I  say  advisedly  "expressed  in  our  language,"
because originally all rules and teachings of occult science were expressed in a

symbolical  sign-language.  Those  who  desire  to  master  its  whole  scope  and
meaning  must  first  obtain  permission  to  learn  this  symbolical  language,  and
before  such  permission  may  be  obtained,  it  is  necessary  to  have  taken  the  first
steps  in  occult  knowledge.  This  may  be  achieved  by  the  careful  observance  of
such rules as are here given. The Path is open to all who earnestly will to enter it.
Simple,  in  truth  and  easy  to  follow,  is  the  rule  concerning  moments  of  inner
calm; but it leads to the goal only when the pursuit is as earnest and strict as the
way  is  simple.  It  will,  therefore,  be  stated  here,  without  further  preamble,  the
method in which this rule should be observed.
The  student  must  mark  off  a  small  part  of  his  daily  life  in  which  to  occupy
himself with something quite different from the avocations of his ordinary life,
and the way in which he occupies himself at such a time must also differ from
the way in which he performs the rest of his duties. But this does not mean that
what he does in the time thus set apart has no connection with his daily work. On
the  contrary,  the  man  who  seeks  such  moments  in  the  right  way  will  soon  find
that it is just this which gives him full power to do his daily task. Nor must it be
supposed that the observance of this rule really deprives anyone of time needed
for  the  performance  of  his  duties.  If  any  person  really  has  no  more  time  at  his
disposal,  five  minutes  a  day  will  suffice.  The  real  point  is  the  manner  in  which
these five minutes are spent.
At  these  periods  a  man  should  raise  himself  completely  above  his  work-a-day
life.  His  thoughts  and  feelings  must  take  on  a  different  coloring.  His  joys  and
sorrows, his cares, experiences, and actions, must pass in review before his soul.
And he must cultivate a frame of mind which enables him to regard all his other
experiences  from  a  higher  point  of  view.  We  need  only  bear  in  mind  how
different  is  the  point  of  view  from  which  in  ordinary  life  we  regard  the
experiences and actions of another, and that from which we judge our own. This
is inevitable, for we are interwoven with our own actions and experiences, while
we only contemplate those of another. Our aim, in moments of retirement, must
be to contemplate and judge our own experiences and actions, as though it were
not  ourselves  but  some  other  person  to  whom  they  applied.  Suppose,  for
example,  that  a  certain  misfortune  has  befallen  someone.  What  a  different
attitude  that  person  takes  towards  it  as  compared  with  an  identical  misfortune

that has befallen his neighbor! No one can blame this attitude as unjustifiable; it
is a part of human nature. And just as it is in exceptional circumstances, so it is
also in the daily affairs of life. The student must endeavor to attain the power of
regarding  himself  at  certain  times  as  he  would  regard  a  stranger.  He  must
contemplate himself with the inward calm of the critic. When this is attained, our
own  experiences  present  themselves  in  a  new  light.  As  long  as  we  are
interwoven  with  them  and  are,  as  it  were,  within  them,  we  are  as  closely
connected with the unreal as with the real. When we attain to a calm survey, the
real is separated from the unreal. Sorrow and joy, every thought, every resolve,
appear changed when we contemplate ourselves in this way. It is as though we
had spent the whole day in a place where we saw the smallest objects at the same
range of vision as the largest ones, and in the evening climbed a neighboring hill
and  surveyed  the  whole  scene  at  once.  Then  the  parts  of  the  place  take  on
proportions different from those they bore when seen from within. The value of
such  calm  inward  contemplation  depends  less  on  the  actual  thing  we
contemplate than on the power which such inward calm develops in us.
For in every human being there is, besides what we call the work-a-day man, a
higher  being.  This  higher  being  remains  concealed  until  it  is  awakened.  And
each of us can only awaken it for himself. But as long as this higher being is not
awakened, the higher faculties that might lead to supersensual knowledge, must
lie  dormant  or  remain  hidden  in  every  man.  This  power  which  leads  to  inward
calm is a magic force that sets free certain higher faculties. Until a seeker feels
this magic force within him, he must continue to follow strictly and earnestly the
rules  given.  To  every  man  who  thus  perseveres,  the  day  will  come  when  a
spiritual light is revealed to him, and a whole new world, whose existence was
hitherto unsuspected, is discerned by an eye within him.
Because he begins to follow this rule, there is no need for any outward change in
the life of the student. He performs his duties as before, and at first he endures
the  same  sorrows  and  experiences  the  same  joys  as  of  old.  In  no  way  does  it
estrange  him  from  life,  rather  is  he  enabled  to  devote  himself  to  it  the  more
completely,  because  in  the  moments  set  apart  he  has  a  Higher  Life  of  his  own.
Gradually this Higher Life will make its influence felt on the ordinary life. The
calm of the moments set apart will influence his ordinary existence as well. The
whole man will grow calmer, will attain serenity in all his actions, and will cease

to  be  perturbed  by  all  manner  of  incidents.  Gradually  a  student  who  thus
advances  will  guide  himself  more  and  more,  and  be  less  governed  by
circumstances and external influences. Such a man will soon discover how great
a source of strength lies for him in these periods of contemplation. He will cease
to  be  annoyed  by  things  that  formerly  worried  him;  and  countless  matters  that
once  filled  him  with  fear  will  now  cease  to  alarm  him.  He  acquires  a  new
outlook on life. Formerly he may have taken up this or that task with a sense of
timidity.  He  would  say:  "I  lack  the  power  to  do  this  as  well  as  I  could  wish."
Now he no longer admits such a thought but, instead forms one quite different.
He says to himself: "I will summon all my strength in order to do my work as
well  as  I  possibly  can."  And  he  suppresses  the  thought  which  encourages
timidity;  for  he  knows  that  this  very  timidity  might  spoil  his  undertaking,  and
that in any event it can contribute nothing to the improvement of his labor. And
thus  one  thought  after  another,  each  fraught  with  advantage  to  his  whole  life,
begins  to  penetrate  the  student's  outlook.  They  take  the  place  of  those  which
gave  a  hampering  and  weakening  effect.  He  begins  to  steer  his  own  ship,  on  a
firm, secure course, among the waves of life, which formerly tossed it helplessly
to and fro.
And this calm and serenity react on the whole being. They assist the growth of
the inner man, and of those inner faculties which lead to higher knowledge. For
it is by his progress in this direction that the student gradually attains to a state in
which he himself determines the manner in which the impressions of the external
world  shall  affect  him.  Thus,  he  may  hear  a  word,  spoken  with  the  object  of
wounding  or  vexing  him.  Before  he  began  his  occult  studies  it  would  indeed
have been painful or irritating. But now that he is in the Path of Discipleship, he
is  able  to  take  from  it  the  sting  or  the  power  to  hurt,  even  before  it  enters  his
consciousness. Take another example: we naturally grow impatient when we are
kept waiting, but the student is so permeated, in his moments of calm, with the
realization  of  the  uselessness  of  impatience,  that  this  calmness  is  present  with
him  on  every  occasion.  The  impatience  which  would  naturally  overcome  him
vanishes,  and  an  interval  which  would  otherwise  have  been  wasted  in  the
expression of impatience may be utilized by making some profitable observation
during the period of waiting.
Now we must realize the significance of these facts. We must remember that the

"Higher Being" in a man is in constant development, and only the state of calm
and serenity here described renders an orderly development possible. The waves
of  outward  life  press  in  upon  the  inner  man  from  all  sides,  if,  instead  of
controlling  this  outward  life,  he  is  controlled  by  it.  Such  a  man  is  like  a  plant
which tries to expand in a cleft in the rock, and is stunted in its growth until new
space is given it. No outward forces can supply space for the inner man; it can
only  be  supplied  by  the  inner  calm  which  he  may  give  to  his  soul.  Outward
circumstances  can  only  alter  the  course  of  his  outward  life;  they  can  never
awaken the spiritual inner man. The student must himself give birth to the new
and higher man within him.
The higher man becomes the "inner Ruler," who directs the circumstances of the
outer man with sure guidance. As long as the latter has the upper hand, this inner
man is enslaved, and cannot therefore develop his powers. If another than myself
has the power to make me angry, I am not master of myself, or, to put it better, I
have not yet found "the Ruler within me." I must develop the power within, of
letting the impressions of the outer world approach me only in the way in which
I  myself  choose;  then  only  do  I  really  become  an  occult  student.  And  only  by
earnestly  striving  after  this  power  can  a  student  reach  the  goal.  It  is  not  of  so
much importance to achieve a great deal in a given time, as to be earnest in the
search.  Many  have  striven  for  years  without  noticing  any  marked  advance;  but
many of those who did not despair, and struggled on undaunted, have sometimes
quite suddenly achieved the "inner victory."
In many situations it requires a good deal of effort to achieve these moments of
inward  calm.  But  the  greater  the  effort  needed,  the  more  important  is  the
achievement.  In  esoteric  studies,  everything  depends  on  the  energy,  inward
truthfulness,  and  uncompromising  sincerity  with  which  we  contemplate
ourselves and our actions from the standpoint of complete strangers.
But only one side of the student's inner activity is characterized by this birth of
his  own  higher  being.  Something  else  in  addition  is  needed.  Even  if  a  man
regards himself as a stranger, it is only himself that he contemplates; he looks at
those experiences and actions, with which he is connected, through his particular
mode  of  life,  while  it  is  necessary  for  him  to  rise  above  this,  and  attain  to  a
purely human point of view, to be no longer connected with his own individual

circumstances.  He  must  pass  on  to  the  contemplation  of  those  things  which
concern him as a human being, even though he dwell in a different condition and
different  circumstances.  In  this  way  something  is  brought  to  birth  within  him
which  rises  beyond  the  personal  point  of  view.  Thus  his  gaze  is  directed  to
higher worlds than those he knows in every-day life. And then he begins to feel
and realize that he belongs to these higher worlds about which his senses and his
daily occupations can tell him nothing. In this way he shifts the central point of
his  being  to  the  inner  part  of  his  nature.  He  listens  to  the  voices  within  him
which  speak  to  him  in  his  moments  of  calm;  and  inwardly  he  cultivates  an
intercourse  with  the  spiritual  world,  which  removes  him  from  the  every-day
world,  whose  voices  he  no  longer  hears.  Around  him  there  is  silence.  He  puts
away from him all his external surroundings, and everything which even reminds
him  of  such  external  impressions.  His  entire  soul  is  filled  with  calm,  inward
contemplation  and  converse  with  the  purely  spiritual  world.  This  calm
contemplation must become a necessity to the student. He is plunged completely
into  a  world  of  thought,  and  must  develop  an  earnest  desire  for  calm  thinking.
He  must  learn  to  love  the  in-pouring  of  the  spirit.  Then  he  will  learn  to  regard
this thought-world and its thought-forms as more real than the every-day things
which surround him, and he begins to deal with thoughts as with things existing
in  space.  And  then  the  moment  is  at  hand  when  the  revelations  of  his  quiet
thinking  begin  to  seem  much  higher  and  more  real  than  the  things  existing  in
space. He discovers that this thought-world is an expression of life, and realizes
that  thoughts  are  not  mere  phantoms,  but  that  through  them,  beings,  who  were
hidden before, now speak to him. He begins to hear voices through the silence.
Formerly his ear was the only organ of hearing; now he can listen with his soul.
An  inner  language  and  an  inner  voice  are  revealed  to  him.  It  is  a  moment  of
supremest  ecstasy  to  the  student  when  this  experience  first  comes  to  him.  An
inner  light  floods  the  whole  external  world  for  him,  and  he  is  "born  anew."
Through his being passes a current from a divine world, bringing with it divine
bliss.
This thought-life of the soul, which is gradually widened into a life of spiritual
being,  is  designated  by  the  Gnosis  and  by  Theosophy  as  meditation
(contemplative  thought).  This  meditation  is  the  means  by  which  supersensual
knowledge is attained. But during such moments the student must not be content
to  give  himself  up  to  the  luxury  of  sensation.  He  must  not  permit  undefined

feelings  to  take  possession  of  his  soul.  That  would  only  hinder  him  from
attaining  true  spiritual  knowledge.  His  thoughts  must  be  clearly  and  sharply
defined, and he will be helped in this by not allowing himself to be carried away
blindly by the thoughts that spring up within him. Rather must he permeate his
mind  with  the  lofty  ideas  which  originated  with  advanced  students  to  whom
inspiration  has  already  come.  Let  him  first  of  all  study  the  wisdom  which
originated  in  such  moments  of  meditation.  The  student  will  find  such  in  the
mystical, gnostic, and theosophical literature of our time, and will there gain the
material for his meditation. Wise men have inscribed in these books the thoughts
of divine science, or have proclaimed them to the world through their agents.
Such meditation produces a complete transformation in the student. He begins to
form entirely new conceptions of Reality. All things acquire fresh values in his
eyes.  And  it  cannot  be  declared  too  often  that  this  transformation  does  not
estrange him from the world nor keep him from his daily round of duties. For he
begins  to  realize  that  his  most  insignificant  actions  or  experiences  are  in  close
connection with the great cosmic beings and events. When once this connection
is revealed to him in his moments of contemplation, he is endowed with fresher
and  fuller  power  for  his  daily  duties.  For  then  he  knows  that  his  labor  and  his
suffering  are  given  and  endured  for  the  sake  of  a  great  spiritual  cosmic  whole.
Thus, instead of weariness, his meditation gives him strength to live.
With firm step the student advances in life. No matter what it may bring him, he
goes  forward  erect.  In  the  past  he  knew  not  why  he  worked  and  suffered,  but
now  he  knows.  It  is  obvious  that  such  meditation  is  more  likely  to  lead  to  the
goal,  if  conducted  under  the  direction  of  experienced  persons,  who  know
actually how everything may best be done. We should, therefore, seek the advice
and  direction  of  such  experienced  guides  (they  are  called  Gurus  in  certain
schools  of  thought).  What  would  otherwise  be  mere  uncertain  groping  is
transformed by such direction into work that is sure of its goal. Those who apply
to the teachers having such knowledge and experience will never apply in vain.
They must, however, be quite sure that it is the advice of a friend they desire, not
the domination of a would-be ruler. Those who really know are always the most
modest of men, and nothing is further from their nature than what is called the
passion for power.

Those who, by means of meditation, rise to that which unites man with spirit, are
bringing to life within them the eternal element which is not limited by birth nor
death.  Only  those  who  have  had  no  experience  for  themselves  can  doubt  the
existence  of  this  eternal  element.  Thus  meditation  becomes  the  way  by  which
man  also  attains  to  the  recognition  and  contemplation  of  his  eternal,
indestructible,  essential  being.  And  only  through  meditation  can  one  attain  to
such  a  view  of  life.  Gnosis  and  Theosophy  tell  of  the  eternal  nature  of  this
essential being, and of its reincarnation. The question is often asked: "Why does
a man know nothing of those experiences which lie beyond the borders of birth
and  death?"  Not  thus  should  we  ask,  but  rather:  "How  may  we  attain  to  such
knowledge?" The entrance to the Path is opened by right meditation. This alone
can revive the memory of events that lie beyond the borders of birth and death.
Everyone can attain to this knowledge; in each of us is the faculty of recognizing
and  contemplating  for  ourselves  the  truths  of  Mysticism,  Theosophy,  and
Gnosis; but the right means must be chosen. Only a being with ears and eyes can
perceive  tones  and  colors,  nor  can  the  eye  perceive  without  the  light  by  which
things  are  made  visible.  Occult  science  gives  the  means  of  developing  the
spiritual  ears  and  eyes,  and  kindling  the  spiritual  light.  There  are,  according  to
esoteric  teachers,  three  steps  by  which  the  goal  may  be  attained:  1.  Probation.
This  develops  the  spiritual  senses.  2.  Enlightenment.  This  kindles  the  spiritual
light. 3. Initiation. This establishes intercourse with the higher spiritual beings.
The following teachings proceed from a secret tradition, but precise information
concerning its nature and its name cannot be given at present. They refer to the
three  steps  which,  in  the  school  of  this  tradition,  lead  to  a  certain  degree  of
initiation. But here we shall find only so much of this tradition as may be openly
declared.  These  teachings  are  extracted  from  a  much  deeper  and  more  secret
doctrine.  In  the  occult  schools  themselves  a  definite  course  of  instruction  is
followed,  and  in  addition  to  this  there  are  certain  practices  which  enable  the
souls  of  men  to  attain  a  conscious  intercourse  with  the  spiritual  world.  These
practices bear about the same relation to what will be imparted in the following
pages,  as  the  teaching  which  is  given  in  a  well-disciplined  school  bears  to  the
instruction that may be received occasionally during a walk. And yet the ardent
and persevering search for what is here hinted at will lead to the way by which
one  obtains  access  to  a  genuine  occult  school.  But,  of  course,  an  impatient
perusal, devoid of sincerity and perseverance, can lead to nothing at all. He who

believes himself to be ready for more must apply to an occult teacher. The study
of  these  things  can  only  be  successful  if  the  student  will  observe  what  has
already been written in previous chapters.
The  stages  which  the  above-mentioned  tradition  specifies  are  the  following
three:
I. Probation,
II. Enlightenment,
III. Initiation.
It is not altogether necessary that these three stages should be so taken that one
must have quite completed the first before beginning the second, nor this in its
turn before commencing the third. With respect to certain things one can partake
of  Enlightenment,  and  even  of  Initiation,  while  with  others  one  is  still  in  the
probationary stage. Yet it will be necessary to spend a certain time in this stage
of Probation before any Enlightenment at all can commence, and at least to some
degree one must be enlightened before it is possible even to enter upon the stage
of Initiation. In giving an account of them, however, it is necessary, for the sake
of clearness, that the three stages follow, one after another.

IV
PROBATION
Probation  consists  of  a  strict  cultivation  of  the  emotional  and  mental  life.
Through  this  cultivation  the  "spiritual  body"  becomes  equipped  with  new
instruments  of  perception  and  new  organs  of  activity,  just  as,  out  of
indeterminate living matter, the natural forces have fitted the physical body with
the various organs so well known to the physical senses.
The beginning of this cultivation is made by directing the attention of the soul to
certain  events  in  the  world  that  surrounds  us.  Such  events  are  the  germinating,
expanding, and flourishing of life in its myriad forms on the one hand, and, on
the other, the fading, decaying, and passing out of life from all things so far as
perceptible  to  the  ordinary  senses.  Wherever  we  turn  our  eyes  we  can  observe
these things happening simultaneously, and everywhere they naturally evoke in
men  thoughts  and  feelings.  But  under  ordinary  circumstances  a  man  fails  to
grasp  the  importance  of  these  sensations.  He  hurries  on  too  quickly  from
impression to impression. What is necessary, therefore, is that he should fix his
attention  intently  and  quite  consciously  upon  these  phenomena.  Wherever  he
observes expansion and flourishing of a certain kind, he must banish everything
else  from  his  soul,  and  entirely  surrender  himself  for  a  short  time  to  this  one
impression. He will soon convince himself that a sensation which heretofore in a
similar case would have merely flitted through his soul, is now so magnified that
it  becomes  of  a  powerful  and  energetic  nature.  He  should  at  once  allow  this
thought-form  to  reverberate  throughout  his  whole  being,  yet  quietly  within
himself,  and  to  do  so  he  must  become  inwardly  quite  still.  He  should  draw
himself away from the outward world, and follow only that which his soul tells
him.
Yet  it  must  not  be  thought  that  we  can  make  much  progress  if  we  blunt  our
senses to the world. For, one must first contemplate these objects as keenly and

precisely  as  possible,  and  then  give  up  to  the  sensations  that  result,  and  the
thoughts  that  arise  within  the  soul.  What  is  most  important  is,  that  one  should
direct the attention, with perfect inner balance, upon both of these phenomena. If
one obtains the necessary quiet and surrenders himself to that which arises in the
soul,  he  will,  in  due  time,  experience  many  wonderful  thoughts  and  feelings,
unknown to him before. Indeed, the more one fixes the attention in such a way,
alternately  upon  something  growing,  expanding,  and  flourishing,  and  upon
something  else  that  is  fading  and  decaying,  the  more  vivid  will  these  feelings
become.  And  just  as  natural  forces  evolve  the  physical  eyes  and  ears  of  the
physical  body,  out  of  living  matter,  so  will  the  organs  of  clairvoyance  evolve
themselves from the spiritual feelings which are thus evoked. A definite thought-
form  unites  itself  with  the  germinating  and  expanding  object,  and  another,
equally definite, with that which is fading and decaying. But this will only take
place if the cultivation of these feelings be striven for in the way described.
It is possible to describe only approximately what these feelings are like. Indeed,
everyone must arrive at his own conception of them as he passes through these
inward experiences. He who has frequently fixes his attention on the phenomena
of  germinating,  expanding,  and  flourishing,  will  feel  something  remotely  allied
to  the  sensation  caused  by  witnessing  a  sunrise;  and  the  phenomena  of  fading
and decaying will produce in him an experience comparable, in the same way, to
the gradual uprising of the moon on the horizon. Both these feelings are forces
which,  when  carefully  cultivated,  with  a  continually  increasing  improvement,
will  lead  to  the  greatest  occult  results.  To  him  who  again  and  again,
systematically and with design, surrenders himself to such feelings, a new world
is  opened.  The  "Spiritual"  world,  the  so-called  "Astral  plane,"  begins  to  dawn
upon  him.  Blooming  and  fading  are  facts  which  no  longer  make  indefinite
impressions  on  him,  as  of  old,  but  instead  they  form  themselves  into  spiritual
lines and figures of which he had previously suspected nothing. And these lines
and  figures  have  for  the  different  phenomena  different  forms.  A  blooming
flower, an animal growing, a decaying tree, evoke in his soul definite lines. The
astral  plane  slowly  broadens  out  before  him.  Its  forms  are  not  in  any  sense
arbitrary.  For  two  students  who  find  themselves  at  the  same  stage  of
development  will  always  see  the  same  lines  and  figures  under  the  same
conditions. Just as certainly as a round table will be seen as round by two normal
persons,  not  as  round  by  the  one  and  square  by  the  other;  so,  too,  before  the

perception of two souls a blooming flower will present the same spiritual form.
And  just  as  the  shapes  of  animals  and  plants  are  described  in  ordinary  natural
history,  so,  too,  the  teacher  in  an  occult  school  describes  and  delineates  the
spiritual forms of growing and decaying processes after their nature and species.
If the student has progressed so far that he can see such aspects of phenomena
which are also physically observable with his external eyes, he will then be not
far  from  the  condition  which  will  enable  him  to  behold  things  that  have  no
physical existence, and must therefore remain entirely hidden to those who have
undergone no training in an occult school.
It should be emphasized that the occult explorer ought never to lose himself in
speculation  on  the  meaning  of  this  or  that.  By  such  intellectualizing  he  only
directs  himself  away  from  the  right  road.  He  ought  to  look  out  on  the  sense-
world  freshly,  with  healthy  senses  and  quickened  observation,  and  then  to  give
himself up to his own sensations. He ought not to wish, in a speculative manner,
to make out what this or that means, but rather to allow the things themselves to
inform him.[7]
A  further  point  of  importance  is  that  which  is  called  in  occult  science
"orientation in the higher worlds." This point is attained when one realizes with
complete consciousness that feelings and thoughts are veritable realities, just as
much as are tables and chairs in the world of the physical senses. Feelings and
thoughts  act  upon  each  other  in  the  astral-world  and  in  the  thought  (or  mental)
world, just as objects of sense act upon each other in the physical world. As long
as anyone is not truly permeated with this realization, he will not believe that an
evil  thought  projected  from  his  mind  may  have  as  devastating  an  effect  upon
other  thought  forms  as  that  wrought  upon  physical  objects  by  a  bullet  shot  at
random.  Such  a  one  will  perhaps  never  allow  himself  to  perform  a  physically
visible  action  which  he  considers  to  be  wrong,  yet  he  will  not  shrink  from
harboring  evil  thoughts  or  feelings,  for  these  do  not  appear  to  him  to  be
dangerous  to  the  rest  of  the  world.  Nevertheless  we  can  advance  in  occult
science only when we guard our thoughts and feelings in just the same way as a
man would guard the steps he takes in the physical world. If anyone sees a wall
before  him  he  does  not  attempt  to  dash  right  through  it,  but  directs  his  course
alongside; in other words, he guides himself by the laws of the physical world.

There  are  such  laws  also  in  the  world  of  thought  and  feeling,  but  there  they
cannot impose themselves upon us from without. They must flow out of the life
of the soul itself. We arrive at such a condition when we forbid ourselves, at all
times,  to  foster  wrong  thoughts  or  feelings.  All  arbitrary  goings  to-and-fro,  all
idle  fancies,  all  accidental  ups-and-downs  of  emotion  must  be  forbidden  in  the
same way. But, in so doing, let it not be thought that we bring about a deficiency
of emotion. On the contrary, if we regulate our inner life in this manner, we shall
speedily  find  ourselves  rich  in  feelings  and  in  genuine  creative  imagination.  In
place  of  a  mere  chaos  of  petty  feelings  and  fantastic  trains  of  thought,  there
appear significant emotions, and thoughts that are fruitful, and it is emotions and
thoughts of this kind that lead a man to "orientation in the higher world." He has
entered  into  the  right  condition  for  the  things  of  that  world,  and  they  entail  for
him  definite  consequences.  Just  as  a  physical  man  finds  his  way  between
physical things, so, too, his path now leads him straight between the growing and
the fading, which he has already come to know in the way described above. For
he follows all processes of growing and flourishing, (and, on the other hand, of
withering and decaying) that is necessary for his own and the world's prosperity.
The occult student has also to bestow a further care on the world of sound. He
must discriminate between the tones which are produced from the so-called inert
(lifeless)  bodies  (for  example,  a  bell,  a  musical  instrument,  or  a  falling  mass),
and those which proceed from a living creature (an animal or a person). He who
hears  the  striking  of  a  bell  will  receive  the  sound  and  attach  to  it  a  certain
sensation,  but  he  who  hears  the  cry  of  an  animal  will,  in  addition  to  this
sensation, become aware that the sound reveals also an inward experience of the
animal,  either  of  pain  or  of  pleasure.  The  student  is  concerned  with  the  latter
aspect of the sound. He must concentrate his whole attention upon it, so that the
sound reveals to him something that lies outside of his own soul, and, more than
this, must merge himself in this exterior thing. He must closely connect his own
emotion with the pleasure or pain communicated to him by means of the sound,
and  must  care  nothing  whether  the  sound  be  pleasant  or  unpleasant  to  him,
welcome or not; his soul must be filled with only that which proceeds from the
creature  out  of  whom  the  sound  has  come.  He  who  systematically  and
deliberately  performs  such  exercises  will  develop  within  himself  the  faculty  of
intermingling, as it were, with the creature from which the sound proceeded. A
person  sensitive  to  music  will  find  it  easier  to  cultivate  his  spiritual  life  in  this

respect than one who is unmusical, but no one should think that a mere sense of
music will take the place of this culture.
As an occult student, one must learn to contemplate the whole of nature in this
way. By so doing a new faculty is developed in the world of thought and feeling.
Through  her  manifold  sounds  the  whole  of  Nature  begins  to  whisper  secrets  to
the  student.  What  hitherto  was  merely  incomprehensible  noise  to  his  soul  will
become by this means a coherent language of Nature. And whereas, hitherto, he
heard  sound  only  from  the  resonance  of  so-called  inanimate  objects,  he  now
understands  a  new  speech  of  the  soul.  Should  he  advance  in  this  culture  of  the
soul, he will soon learn that he can hear what hitherto he did not even surmise.
He begins to hear with the soul.
One  thing  more  must  be  added  before  we  can  reach  the  topmost  point  in  this
direction. What is of special importance in the development of the student is the
way in which he hears the speech of other men. He must accustom himself to do
this in such a way that while doing so his inner self is absolutely still. If someone
expresses  an  opinion  and  another  hears  it,  the  inner  self  of  the  latter  will  be
stirring  in  general  assent  or  contradiction.  Many  people  in  such  a  case  feel
themselves  urged  to  an  expression  of  their  assent,  or,  more  especially,  of  their
contradiction.  All  such  assent  or  contradiction  must,  in  the  occult  student,  be
silenced.  It  is  not  imperative  that  he  should,  therefore,  quite  suddenly  begin  to
make  his  life  entirely  different,  in  order  that  he  may  attain  to  this  inward  and
fundamental  calm.  He  might,  therefore,  begin  by  doing  so  in  special  cases,
deliberately selected by himself. Thus quite slowly and by degrees will this new
way  of  listening  creep  into  his  habits,  as  of  itself:  In  the  occult  schools  these
things are systematically practiced. For the sake of practice the student is obliged
to listen for a certain period to the most contradictory thoughts, and at the same
time to suppress all assent, and more especially all adverse criticism. The point
is  that  in  such  a  way  not  only  all  intellectual  judgment  is  silenced,  but  also  all
sense of displeasure, denial, or even acceptance. The student must be particularly
watchful  that  such  feelings,  even  if  they  are  not  upon  the  surface,  do  not  still
remain lurking in the innermost recesses of his soul. He must listen, for example,
to the statements of people who in some respects are far beneath him, and, while
so  doing,  suppress  every  feeling  of  greater  knowledge  or  of  superiority.  It  is
useful  for  everyone  to  listen  in  this  way  to  children,  for  even  the  wisest  may

learn very much from children. So does it come about that we hear the words of
others  impersonally,  completely  divested  of  our  own  personality  with  its
opinions  and  feelings.  He  who  thus  makes  a  practice  of  listening  uncritically,
even  when  a  completely  contradictory  opinion  is  advanced,  learns  again  and
again to blend himself, to become identified, with the being of another. He then
hears,  as  it  were,  through  the  words  and  into  the  souls  of  others.  Through
continual  exercise  of  this  kind  only,  sound  becomes  the  right  medium  for  the
revelation  of  the  spirit  and  the  soul.  Of  course,  it  implies  the  strictest  self-
discipline,  but  it  leads  to  a  high  goal.  When  these  practices  are  undertaken  in
connection  with  those  that  deal  with  the  sounds  of  Nature,  the  soul  develops  a
new sense of hearing. It is enabled to receive demonstrations from the spiritual
world which do not find their expression in outward sounds apprehensible by the
physical ear. The perception of the "inner word" awakens. Gradually truths from
the spiritual world reveal themselves to the student, and he hears them expressed
in a spiritual way.[8]
All  high  truths  are  attained  through  such  "inner  encouragement,"  and  what  we
hear  from  the  lips  of  a  genuine  occult  teacher  has  been  experienced  in  this
manner. In so saying it must not be supposed that it is useless to acquaint oneself
with  the  writings  on  occult  science,  before  one  can  actually  gain  this  inner
encouragement. On the contrary, the reading of such writings, and the listening
to  eminent  teachers  of  occult  lore,  are  themselves  the  means  of  attaining  a
personal knowledge. Every sentence of the esoteric wisdom which one hears is
adapted to direct the senses to that point which must be attained before the soul
can  experience  a  real  advance.  To  the  practice  of  all  that  has  been  indicated,
must be added an ardent study of what the occult teacher gives out to the world.
In all occult schools such a study belongs to the probationary period, and he who
would  employ  other  methods  will  attain  no  goal  if  he  omits  the  instructions  of
the  occult  teacher,  for  inasmuch  as  these  instructions  proceed  from  an  actual
"inner word," an actual "encouragement," they possess in themselves a spiritual
vitality. They are not mere words; they are living powers; and while you follow
the  words  of  an  occultist,  while  you  read  a  book  which  comes  from  a  genuine
inner experience, powers are at work in your soul which make you clairvoyant,
just as natural forces have created out of living matter your eyes and ears.

V
ENLIGHTENMENT.
Enlightenment is the result of very simple processes. Here, too, it is a matter of
developing certain feelings and thoughts which are dormant within all men, but
must  be  awakened.  Only  he  who  carries  out  these  simple  processes  with
complete  patience,  continuously  and  strenuously,  can  be  led  by  them  to  the
reception  of  inner  illumination.  The  primary  step  is  taken  by  observing  in  a
particular way different natural objects—a transparent stone of beautiful form (a
crystal),  a  plant,  and  an  animal.  One  should  endeavor  at  first  to  direct  one's
whole  attention  to  a  comparison  of  the  stone  with  the  animal,  as  follows:  The
thoughts  which,  accompanied  by  strong  emotions,  are  thus  induced,  must  pass
through the soul, and no other emotions or thoughts must be mixed with them, or
disturb  the  intense  contemplation.  One  then  says  to  oneself:  "The  stone  has  a
form and the animal also has a form. The stone remains motionless in its place,
but  the  animal  is  able  to  move  about.  It  is  impulse  (desire)  which  causes  the
animal  to  change  its  place,  and  it  is  these  impulses  to  which  the  form  of  the
animal is of use. Its organs and instruments are the expression of these impulses.
The  form  of  the  stone,  on  the  contrary,  is  fashioned,  not  in  accordance  with
impulses, but in accordance with an impulseless force."[9]
If  one  sinks  deeply  into  such  thoughts,  and  while  so  doing  observes  the  stone
and  the  animal  with  fixed  attention,  then  there  arise  in  the  soul  two  separate
kinds  of  emotion.  From  the  stone  into  the  soul  there  streams  one  kind  of
emotion, and from the animal, another. Probably in the beginning the experiment
will  not  succeed,  but  little  by  little,  with  genuine  and  patient  practice,  these
emotions  become  manifest.  Again  and  again  one  should  practice.  At  first  the
emotions last only as long as the contemplation. Later on, they work afterwards,
and  then  they  grow  to  something  which  remains  alive  in  the  soul.  One  then
needs  only  to  reflect,  and  both  emotions  invariably  arise,  apart  from  all
contemplation of an external object.

Out  of  these  emotions,  and  the  thoughts  which  are  bound  up  with  them,
clairvoyant organs are formed. Should the plant be added to the contemplation,
one will notice that the feeling outflowing from it, both in its quality and in its
degree,  lies  between  that  which  emanates  from  the  stone  and  that  from  the
animal. The organs which are so formed are spiritual eyes. We learn by degrees
and through their means to see both astral and mental colors. As long as one has
attained  only  the  condition  described  as  Probation,  the  spiritual  world  with  its
lines and figures remains dark, but through Enlightenment it will become clear.
It  must  be  noted  here  that  the  words  "dark"  and  "light,"  as  well  as  the  other
common  expressions,  only  approximately  describe  what  is  really  meant;  for
language as usually understood is constructed to suit physical conditions alone.
Occult  science  describes  what  emanates  from  the  stone  and  is  seen  by
clairvoyant eyes, as "blue" or "bluish-red," and that which is observed as coming
from  the  animal  is  described  as  "red"  or  "reddish-yellow."  In  reality  they  are
colors  of  a  spiritual  kind  which  are  discerned.  The  color  proceeding  from  the
plant is "green." Plants are just those natural phenomena whose qualities in the
higher worlds are similar to their qualities in the physical world, but it is not so
with  stones  and  animals.  It  must  now  be  clearly  understood  that  the  above-
mentioned  colors  only  suggest  the  prevailing  shades  of  the  stone,  the  plant,  or
the animal. In reality, all possible overtones exist, for every animal, every stone,
every plant has its own peculiar shade of color. In addition to these there are the
creatures  of  the  higher  worlds,  who  always  incorporate  themselves  with  colors
not their own, often marvellous, often horrible. In short, the variety of colors in
these higher worlds is immeasurably greater than in the physical world.
If a man has once acquired the faculty of seeing with spiritual eyes, he sooner or
later,  meets  with  the  beings  here  mentioned,  some  of  them  higher,  some  lower
than man himself; beings who never entered into physical existence.
When he has advanced thus far, the way to a great deal lies open before him; but
it is inadvisable to proceed further without an experienced guide. Indeed, for all
that has here been described, such experienced guidance is desirable, and he who
has  the  endurance  to  fulfil  the  elementary  conditions  of  enlightenment,  will
assuredly seek and discover his guide.
Under  all  circumstances  it  is  important  to  give  warning,  and  he  who  will  not

heed it had better leave untrodden all the steps of occult science. It is necessary
that he who would become an occult student should lose none of his attributes as
a  good  and  noble  man,  and  one  susceptible  to  all  physical  truths.  Indeed,
throughout  his  apprenticeship  he  must  continually  increase  his  moral  strength,
his inner purity, and his powers of observation. Let us give an example: During
the preliminary practices of Enlightenment, the student must be careful always to
be enlarging his sympathy with the animal and human worlds, and his sense of
nature's beauty. If he is not careful to do this he continually dulls both sense and
feeling; his heart grows cold and his sympathies dwarfed; which lead to perilous
results.
How enlightenment proceeds, in the sense of the foregoing practices, if one rises
from  the  stone,  the  plant,  and  the  animal,  up  to  man,  and  how,  after
enlightenment, under all circumstances, the gentle hand of the Pilot comes on a
certain day, and leads to Initiation—of these things the next chapter will deal in
so far as it can and may do so.
In  our  time,  the  path  to  occult  science  is  sought  after  by  many.  It  is  sought  in
various ways, and many dangerous and even objectionable modes are practiced.
Therefore  it  is  that  those  who  know  of  the  truth  and  dangers  concerning  these
things  have  allowed  a  greater  portion  of  the  occult  training  and  the  necessary
warning  to  be  published.  Only  so  much  is  here  imparted  as  this  permission
allows, and it is necessary that something of the truth should be known in order
that it may counteract the great danger of these errors. If nothing be forced, there
is  no  danger  for  him  who  follows  the  way  already  described;  only  one  thing
should be noted: no one ought to spend more time or power upon such practices
than  is  at  his  disposal  with  due  regard  to  his  circumstances  and  his  duties.  No
one ought suddenly to change anything in the external conditions of his life. If
one desires genuine results, one must have patience; one should be able to cease
the  practice  after  a  few  minutes,  and  then  peacefully  to  continue  one's  daily
work, and no thought of these practices ought to be mingled with the work of the
day. He who has not learned to wait, in the best and highest sense of the word, is
of no use as an occult student, nor will he ever attain results of much real value.
He  who  is  in  search  of  occult  knowledge,  by  the  means  indicated  in  the
foregoing pages, must fortify himself throughout the whole course of his efforts

by  the  understanding  that  after  persevering  for  some  time  he  may  have  made
suitable progress without becoming conscious of it in the precise way which he
had  expected.  He  who  does  not  remember  this  is  likely  to  lose  heart,  and  in  a
little  while  to  abandon  his  efforts  altogether.  The  mental  powers  and  faculties
about to be developed are at first of the most subtle kind, and their nature differs
entirely  from  the  conceptions  of  them  which  may  be  formed  in  the  student's
mind. He has been accustomed to occupy himself with the physical world alone,
and  the  mental  and  astral  worlds  seem  to  elude  his  gaze,  and  baffle  his
conceptions. It is, therefore, not remarkable if, at first, he fails to realize the new
forces, mental and astral, which are developing in his own being. This is why it
is dangerous to enter the path leading to occult knowledge without experienced
guidance.  The  teacher  can  see  the  progress  made  by  the  pupil,  long  before  the
latter becomes conscious of it for himself. He sees the delicate organs of spiritual
vision beginning to form themselves, before the pupil is aware of their existence,
and  a  great  part  of  the  duties  of  the  teacher  consists  in  perpetual  watchfulness,
lest the disciple lose confidence, patience, and perseverance, before he becomes
conscious  of  his  own  progress.  The  teacher,  as  we  know,  can  confer  upon  the
student no powers which are not already latent within him, and his sole function
is  to  assist  in  the  awakening  of  slumbering  faculties.  But  he  may  be  a  pillar  of
strength to him who strives to penetrate through darkness into the light.
There are many who leave the occult path soon after setting foot upon it, because
they  are  not  immediately  conscious  of  their  own  progress.  And  even  when
higher  experiences  begin  to  dawn  upon  the  seeker,  he  is  apt  to  regard  them  as
illusions,  because  he  had  anticipated  them  quite  differently.  He  loses  courage,
either because he regards these first experiences as of no value, or because they
appear  so  insignificant  that  he  has  no  hope  of  their  leading  to  any  appreciable
results within a measurable time. Courage and self-confidence are the two lamps
which  must  never  be  allowed  to  burn  themselves  out  on  the  pathway  to  the
occult.  He  who  cannot  patiently  repeat  an  exercise  which  has  failed  for  an
apparently unlimited number of times, will never travel far.
Long  before  one  is  aware  of  any  distinct  perception  of  progress,  comes  an
inarticulate  mental  impression  that  the  right  road  has  been  found.  This  is  a
feeling  to  be  welcomed,  and  to  be  encouraged,  since  it  may  evolve  into  a
trustworthy  guide.  Above  all,  it  is  imperative  to  extirpate  the  idea  that  any

fantastic,  mysterious  practices  are  required  for  the  attainment  of  higher
experiences. It must be clearly realized that ordinary every-day human feelings
and thoughts must form the basis from which the start is to be made, and that it
is  only  needful  to  give  these  thoughts  and  feelings  a  new  direction.  Everyone
must say to himself: "In my own sphere of thoughts and sensations lie enfolded
the deepest mysteries, but hitherto I have been unable to perceive them." In the
end it all resolves itself into the fact that man, ordinarily, carries body, soul and
spirit about with him, yet is conscious only of the body, not of the soul and spirit,
and  that  the  student  in  due  time  attains  to  a  similar  consciousness  of  soul  and
spirit.
Hence it is highly important to give the proper direction to thoughts and feelings,
in  order  that  one  may  develop  the  perception  of  that  which  is  invisible  to  a
person living the ordinary life. One of the ways by which this development may
be carried out will now be indicated. Again, like almost everything else we have
explained  so  far,  it  is  quite  a  simple  matter.  Yet  the  results  are  of  the  greatest
consequence, if the experiment is carried out with perseverance, and in the right
frame of mind.
Place  before  you  the  small  seed  of  a  plant.  It  is  then  necessary,  while
contemplating  this  significant  object,  to  create  with  intensity  the  right  kind  of
thoughts,  and  through  these  thoughts  to  develop  certain  feelings.  In  the  first
place, let the student clearly grasp what is really presented to his vision. Let him
describe to himself the shape, color, and all other qualities of the grain of seed.
Then let his mind dwell upon the following train of thought: "This grain of seed,
if  planted  in  the  soil,  will  grow  into  a  plant  of  complex  structure."  Let  him
clearly picture this plant to himself. Let him build it up in his imagination. And
then  let  him  reflect  that  the  object  now  existing  only  in  his  imagination  will
presently be brought into actual physical existence by the forces of the earth and
of  light.  If  the  thing  contemplated  by  him  were  an  artificially-made  object,
though  such  a  close  imitation  of  nature  that  no  external  difference  could  be
detected by human eyesight, no forces inherent in the earth or light could avail to
produce  from  it  a  plant.  He  who  thoroughly  grasps  this  thought  and  inwardly
assimilates it will also be able to form the following idea with the right feeling.
He  will  reasons  thus:  "That  which  is  ultimately  to  grow  out  of  this  seed  is
already, as a force, now secretly enfolded within it. The artificial duplicate of the

seed contains no such force. And yet both appear to be alike to my eyes. The real
seed,  therefore,  contains  something  invisible  which  is  not  present  in  the
imitation." It is this invisible something on which thought and feeling are now to
be concentrated.[10] Let the student fully realize that this invisible something will
later on translate itself into a visible plant, perceptible by him in shape and color.
Let him dwell upon the thought: "The invisible will become visible. If I could not
think, then I could not now realize, that which will become visible later on."

Particular  stress  must  be  laid  on  the  importance  of  feeling  with  intensity  that
which  one  thinks.  In  calmness  of  mind  a  single  thought  must  be  vitally
experienced  within  oneself  to  the  exclusion  of  all  disturbing  influences.
Sufficient  time  must  be  taken  to  allow  the  thought,  and  the  state  of  feeling
connected  therewith,  to  become,  as  it  were,  imbedded  in  the  soul.  If  that  is
accomplished in the right way—possibly not until after numerous attempts—an
inward  force  will  make  itself  felt.  And  this  force  will  create  new  powers  of
perception.  The  grain  of  seed  will  appear  as  if  enclosed  in  a  small  luminous
cloud. The spiritualized vision of the student perceives it as a kind of flame. This
flame is of a lilac color in the centre, blue at the edges. Then appears that which
one  could  not  see  before,  and  which  was  created  by  the  power  of  thought  and
feeling brought into life within oneself. That which was physically invisible (the
plant which will not become visible until later on) has there revealed itself to the
spiritual eye.
It is pardonable if, to many men, all this appears to be mere illusion. Many will
say: "What is the value of such visions or such hallucinations?" And many will
thus fall away, and no longer continue to tread the path. But this is precisely the
important  point—not  to  confuse,  at  this  difficult  stage  of  human  evolution,
spiritual reality with the mere creations of phantasy, and to have the courage to
press  manfully  onward,  instead  of  growing  timorous  and  faint-hearted.  On  the
other  hand,  however,  it  is  necessary  to  insist  on  the  necessity  of  maintaining
unimpaired, and of perpetually cultivating, the healthy attitude of mind which is
required  for  the  distinguishing  of  truth  from  illusion.  Never  during  all  these
exercises  must  the  student  surrender  the  fully  conscious  control  of  himself.  He
must continue to think as soundly and sanely in these spiritual conditions as he
does  with  regard  to  the  things  and  occurrences  of  ordinary  life.  It  would  be
unfortunate if he lapses into reveries. He must at every moment be clear-headed
and  sober-minded  and  it  would  be  the  greatest  mistake  if  the  student,  through
such practices, lost his mental equilibrium, or if he were prevented from judging
as  sanely  and  clearly  as  before,  the  matters  of  work-a-day  life.  The  disciple
should,  therefore,  examine  himself  again  and  again  to  find  out  whether  he  has
remained  unaltered  in  relation  to  the  circumstances  among  which  he  lives,  or
whether perchance he has lost his mental balance. He must ever maintain a calm
repose  within  his  own  individuality,  and  an  open  mind  for  everything,  being

careful at the same time not to drift into vague reveries or to experiment with all
sorts of exercises.
The  lines  for  development  here  indicated,  belong  to  those  which  have  been
followed, and whose efficacy has been demonstrated in the schools of occultism
from the earliest ages, and none but such will here be given. Anyone attempting
to  employ  methods  of  meditation  devised  by  himself,  or  which  he  may  have
come across in the course of promiscuous reading will inevitably be led astray,
and will lose himself in a boundless morass of incoherent phantasies.
A further exercise which may succeed the one described above, is the following:
Let the disciple place himself in front of a plant which has attained the stage of
full development. Now let his mind be absorbed by the reflection that the time is
near  at  hand  when  this  plant  will  wither  and  die.  "Nothing,"  he  should  say  to
himself,  "nothing  of  what  I  now  see  before  me  will  endure.  But  this  plant  will
have  evolved  seeds  which  in  their  turn  will  grow  into  new  plants.  Again  I
become aware that in what I see something lies concealed which I cannot see. I
will fill my mind wholly with the thought that this plant-form with its colors will
cease to be. But the reflection that the plant has produced seeds teaches me that
it will not disappear into nothing. That which will prevent this disappearance, I
can at present no more see with my eyes than I could originally discern the plant
in the grain of seed. The plant, therefore, contains something which my eyes are
unable  to  see.  If  this  thought  fully  lives  in  me,  and  combines  with  the
corresponding state of feeling, then, in due time, there will again develop a force
in my soul which will ripen into a new kind of perception." Out of the plant there
grows once more a flame-like appearance, which is, of course, correspondingly
larger  than  that  which  was  previously  described.  This  flame  is  greenish  at  the
centre, and is tinged with yellow at the outer edge.
He who has won this vision has gained greatly, inasmuch as he sees things, not
only in their present state of being, but also in their development and decay. He
begins to see in all things the spirit, of which the bodily organs of sight have no
perception, and he has taken the initial steps on that road, which will gradually
lead him to the solution, by direct vision, of the secret of birth and death. To the
outer senses, a being begins to exist at its birth, and ceases to exist at its death.
This,  however,  only  appears  to  be  so,  because  these  senses  are  unable  to

apprehend  the  concealed  spirit.  Birth  and  death  are  only,  for  this  spirit,
transformations,  just  as  the  unfolding  of  the  flower  from  the  bud  is  a
transformation  enacted  before  our  physical  eyes.  But  if  one  desires  to  attain  to
direct perception of these facts, one must first awaken the spiritual vision by the
means here indicated.
In  order  to  meet  an  objection  which  may  be  raised  by  certain  people  already
possessed of some psychical experience, let it be at once admitted that there are
shorter ways than this, and that there are persons who have direct perception of
the  actualities  of  birth  and  death,  without  having  had  to  pass  through  all  the
stages  of  discipline  here  set  forth.  There  are  also  human  beings  endowed  with
high  psychical  faculties,  to  whom  only  a  slight  impulse  is  necessary  for  the
developing of these powers. But they are exceptional, and the methods described
above are safer, and are capable of general application. Similarly, it is possible to
gain  some  knowledge  of  chemistry  by  special  methods;  but  in  order  to  make
safer the science of chemistry, the recognized, reliable course must be followed.
An  error  fraught  with  serious  consequences  would  result  from  the  assumption
that  the  goal  could  be  reached  more  simply  by  allowing  the  mind  to  dwell
merely  on  an  imaginary  plant  or  a  grain  of  seed.  It  may  be  possible  by  such
means  to  evoke  a  force  which  would  enable  the  soul  to  attain  the  inner  vision.
But this vision will be, in most cases, a mere figment of the imagination, for the
main object is not to create arbitrarily a mental vision, but to allow the veritable
nature  of  things  to  form  an  image  within  one's  mind.  The  truth  must  come  up
from the depth of one's own soul, not at the call of one's ordinary self, but rather
must the objects of one's perception themselves exercise their magical power, if
one is to perceive their inner reality.
After the disciple has evolved, by such means, the rudiments of spiritual vision,
he may proceed to the contemplation of human nature itself. Simple appearances
of  ordinary  life  must  be  chosen  first.  But  before  making  any  attempts  in  this
direction,  it  is  imperative  for  the  student  to  strive  after  an  absolute  sincerity  of
moral  character.  He  must  banish  all  thoughts  of  ever  using  the  insight  to  be
attained  in  these  ways  for  his  own  selfish  ends.  He  must  be  absolutely
determined that under no circumstances will he avail himself, in an evil sense, of
any power which he may gain over his fellow-creatures. This is the reason why

everyone who desires to gain direct insight into the secrets of human nature must
follow the golden rule of true Occultism. And the golden rule is this: For every
one step that you take in the pursuit of the hidden knowledge, take three steps in
the perfecting of your own character. He who obeys this rule can perform such
exercises as that which is now to be explained.
Begin  by  observing  a  person  filled  with  a  desire  for  some  object.  Direct  your
attention to this desire. It is best to choose a time when this desire is at its height,
and when it is not yet certain whether the object of the desire will be attained or
not.  Then  surrender  yourself  entirely  to  the  contemplation  of  that  which  you
observe, but maintain the utmost inner tranquility of soul. Make every endeavor
to be deaf and blind to everything that may be going on around you at the same
time, and bear in mind particularly that this contemplation is to evoke a state of
feeling in your soul. Allow this state of feeling to arise in your soul, like a cloud
rising on an otherwise cloudless horizon. It is to be expected, of course, that your
observation  will  be  interrupted,  because  the  person  on  whom  it  is  directed  will
not  remain  in  this  particular  state  of  mind  for  a  sufficient  length  of  time.
Presumably you will fail in your experiment hundreds and hundreds of times. It
is  simply  a  question  of  not  losing  patience.  After  many  attempts  you  will
ultimately  realize  the  state  of  feeling  spoken  of  above  as  fast  as  the
corresponding  mental  phenomena  pass  through  the  soul  of  the  person  under
observation. After a time you will begin to notice that this feeling in your own
soul is evoking the power of spiritual vision into the psychical condition of the
other. A luminous image will appear in your field of vision. And this luminous
image is the so-called astral manifestation evoked by the desire-state when under
observation. Again we may describe this image as flame-like in appearance. It is
yellowish red in the centre and reddish-blue or lilac at the edges. Much depends
upon treating such experiences of the inner vision with great delicacy. It will be
best for you at first to talk of them to nobody except your teacher, if you have
one.  The  attempt  to  describe  such  appearances  in  appropriate  words  usually
leads to gross self-deception. One employs ordinary terms not applicable to such
purposes,  and  therefore  much  too  gross  and  clumsy.  The  consequence  is  that
one's  own  attempt  to  clothe  this  vision  in  words  unconsciously  leads  one  to
blend  the  actual  experience  with  an  alloy  of  imaginary  details.  It  is,  therefore,
another  important  law  for  the  occult  inquirer  that  he  should  know  how  to
observe  silence  concerning  his  inner  visions.  Observe  silence  even  towards

yourself. Do not endeavor to express in words that which you see, or to fathom it
with  reasoning  faculties  that  are  inadequate.  Freely  surrender  yourself  to  these
spiritual  impressions  without  any  mental  reservations,  and  without  disturbing
them  by  thinking  about  them  too  much.  For  you  must  remember  that  your
reasoning  faculties  were,  at  first,  by  no  means  equal  to  your  faculties  of
observation.  You  have  acquired  these  reasoning  faculties  through  experiences
hitherto  confined  exclusively  to  the  world  as  apprehended  by  your  physical
senses, and the faculties you are now acquiring transcend these experiences. Do
not,  therefore,  try  to  measure  your  new  and  higher  perceptions  by  the  old
standard.  Only  he  who  has  already  gained  some  certainty  in  his  observation  of
inner experiences ought to speak about them with the idea of thereby stimulating
his fellow-beings.
As  a  supplementary  exercise  the  following  may  be  set  forth.  Direct  your
observation  in  the  same  way  upon  a  fellow-being  to  whom  the  fulfilment  of
some  wish,  the  gratification  of  some  desire  has  just  been  granted.  If  the  same
rules and precautions are adopted as in the previous instance, you will once more
attain to spiritual perception. You will distinguish a flame-like appearance which
is yellow in the centre and greenish at the edges. By such observations of one's
fellow-creatures  one  may  easily  be  led  into  a  moral  fault—one  may  become
uncharitable. All conceivable means must be taken to fight against this tendency.
Anyone exercising such powers of observation should have risen to the level on
which one is absolutely convinced that thoughts are actual things. He may then
no  longer  allow  himself  to  admit  thoughts  incompatible  with  the  highest
reverence  for  the  dignity  of  human  life  and  of  human  liberty.  Not  for  one
moment must he entertain the idea of regarding a human being as a mere object
for observation. It must be the aim of self-education to see that the faculties for a
psychic observation of human nature go hand in hand with a full recognition of
the  rights  of  each  individual.  That  which  dwells  in  each  human  being  must  be
regarded as something holy, and to be held inviolate by us even in our thoughts
and feelings. We must be possessed by a feeling of reverential awe for all that is
human.
For  the  present,  only  these  two  examples  can  be  given  as  to  the  methods  by
which an insight into human nature may be achieved, but they will at least serve
to  point  out  the  way  which  must  be  followed.  He  who  has  gained  the  inner

tranquility and repose which are indispensable for such observations, will by so
doing, already have  undergone a great  transformation. This will  soon reach the
point  at  which  the  increase  of  his  spiritual  worth  will  manifest  itself  in  the
confidence and composure of his outward demeanor. Again, this alteration in his
demeanor will react favorably on his inner condition, and thus he will be able to
help himself further along the road. He will find ways of penetrating further and
further  into  those  secrets  of  human  nature,  those  hidden  from  our  external
senses,  and  will  then  become  qualified  for  a  deeper  insight  into  the  mysterious
correlations  between  the  nature  of  man,  and  all  else  that  exists  in  the  universe.
By following this path, the disciple will approach closer and closer to the day on
which he will be deemed worthy of taking the first steps of initiation; but before
these  can  be  taken  it  is  necessary  to  assure  oneself  of  unflinching  courage.  At
first it may not be at all apparent to the student why it should be necessary, but
he cannot fail to be convinced of it in the end.
The  quality  which  is  indispensable  to  him  who  would  be  initiated  is  a  certain
measure  of  courage  and  fearlessness.  He  must  absolutely  go  out  of  his  way  to
find  opportunities  for  developing  these  virtues.  In  the  occult  schools  they  are
cultivated quite systematically; but life in this respect is itself an excellent school
of  occultism,  nay,  possibly  the  best.  To  face  danger  calmly,  to  try  to  overcome
difficulties unswervingly, this is what the student must learn to do; for instance,
in  the  presence  of  some  peril,  he  must  rise  at  once  to  the  conception  that  fears
are altogether useless, and ought not to be entertained for one moment, but that
the mind ought simply to be concentrated on what is to be done. He must reach a
point where it has become impossible for him ever again to feel afraid or to lose
his  courage.  By  self-discipline  in  this  direction  he  will  develop  within  himself
distinct qualities which he needs if he is to be initiated into the higher mysteries.
Just  as  man  in  his  physical  being  requires  nervous  force  in  order  to  use  his
physical senses, so also, in his psychic nature, he requires the force which is only
produced  in  the  courageous  and  the  fearless.  For  in  penetrating  to  the  higher
mysteries he will see things not yet revealed to the physical eyesight nor to any
other  of  the  human  senses.  The  latter,  by  hiding  from  our  gaze,  the  higher
verities (things which we could not bear to behold) are in reality our benefactors,
since  they  prevent  us  from  perceiving  that  which,  if  realized  without  due
preparation, would throw us into unutterable consternation. The disciple must be
prepared  to  endure  this  sight,  although  he  has  lost  certain  supports  in  the  outer

world by a realization of the very illusions that encompassed him. It is truly and
literally as if his attention were suddenly drawn to a certain danger by which for
some time he had been unconsciously threatened. He was not afraid hitherto, but
now that he sees his peril, he is overcome by terror, even though the danger has
not been rendered any greater by his knowledge thereof.
The forces at work in the world are both destructive and creative. The destiny of
manifested  beings  is  birth  and  death.  The  Initiate  is  to  behold  this  march  of
destiny. The veil, which in the ordinary course of life clouds the spiritual eyes, is
to be uplifted, and the man is to see himself as one interwoven with these forces,
with  this  destiny.  His  own  nature  contains  destructive  and  creative  powers.  As
undisguisedly  as  the  other  objects  of  his  vision  are  revealed  to  the  eye  of  the
seer,  his  own  soul  is  bared  to  his  gaze.  In  the  face  of  this  self-knowledge,  the
disciple must not suffer himself to droop, and in this he will succeed only if he
has brought with him an excess of the necessary strength. In order that this may
be  the  case  he  must  learn  to  maintain  inner  calm  and  confidence  in  the  most
difficult  circumstances;  he  must  nourish  within  himself  a  firm  faith  in  the
beneficent  forces  of  existence.  He  must  be  prepared  to  find  that  many  motives
which  have  actuated  him  hitherto  will  actuate  him  no  longer.  He  must  needs
perceive that he has hitherto often thought or acted in a certain manner, because
he  was  still  in  the  toils  of  ignorance.  Reasons  which  formerly  influenced  him
will now disappear. He has done many things out of personal vanity; he will now
perceive  how  utterly  futile  all  such  vanity  is  in  the  eyes  of  the  Initiate.  He  has
done  much  from  motives  of  avarice;  he  will  now  be  aware  of  the  destructive
effect of all avariciousness. He will have to develop entirely new springs for his
thought and action, and it is for this that courage and fearlessness are required.
It  is  especially  a  matter  of  cultivating  this  courage  and  this  fearlessness  in  the
inmost  depths  of  the  mental  life.  The  disciple  must  learn  never  to  despair.  He
must always be equal to the thought: "I will forget that I have again failed in this
matter. I will try once more, as though nothing at all had happened." Thus he will
fight his way on to the firm conviction that the universe contains inexhaustible
fountains of strength from which he may drink. He must aspire again and again
to the Divine which will uplift and support him, however feeble and impotent the
mortal part of his being may prove. He must be capable of pressing on towards
the  future,  undismayed  by  any  experiences  of  the  past.  Every  teacher  of

Occultism will carefully ascertain how far the disciple, aspiring to Initiation into
the  higher  mysteries,  has  advanced  on  the  road  of  spiritual  preparation.  If  he
fulfil these conditions to a certain degree, he is then worthy to hear uttered those
Names  of  things  which  form  the  key  that  unlocks  the  higher  knowledge.  For
Initiation consists in this very act of learning to know the things of the universe
by  those  Names  which  they  bear  in  the  spirit  of  their  Divine  Author.  And  the
mystery  of  things  lies  in  these  Names.  Therefore  it  is  that  the  Initiate  speaks
another language than that of the uninitiate, for he knows the Names by which
things were called into existence.

VI
INITIATION
The highest degree in Occultism, of which it is possible to speak in a book for
general readers, is Initiation. One cannot give public information concerning all
that  lies  beyond,  though  the  way  to  it  can  always  be  found  by  one  who  has
previously pressed forward and penetrated the lower secrets and mysteries.
The  knowledge  and  power  which  are  conferred  upon  a  man  through  Initiation
could not be obtained in any other manner except in some far distant future, after
many incarnations, on quite another road and in quite another form. He who is
initiated  to-day  experiences  something  which  he  would  otherwise  have  to
experience at a much later period and under quite different circumstances.
It  is  right  that  a  person  should  learn  only  so  much  of  the  secrets  of  nature  as
correspond  to  his  own  degree  of  development,  and  for  this  reason  alone  do
obstacles  bar  his  way  to  complete  knowledge  and  power.  People  should  not  be
trusted with the use of fire-arms until they have had enough experience to make
it certain that they will not use them mischievously or without care. If a person,
without the necessary preparation, were initiated to-day, he would still lack those
experiences which, in the normal course of his development, would come to him
in  the  future  during  other  incarnations  and  would  then  bring  with  them  the
corresponding  secrets.  At  the  door  of  Initiation  these  experiences  must,
therefore, be supplied in some other way, and in their place the candidate has to
undergo the preliminary teaching. These are so-called "trials" which have to be
passed.  These  trials  are  now  being  discussed  in  various  books  and  magazines,
but,  owing  to  the  very  nature  of  such  discussion,  it  is  not  surprising  that  quite
false impressions are received concerning them. For those who have not already
gone through the periods of Probation and Enlightenment know nothing of these
trials, and consequently cannot appropriately describe them.

Certain  matters  or  subjects  connected  with  the  higher  worlds  are  produced
before  the  candidate,  but  he  is  able  to  see  and  hear  these  only  when  he  can
perceive clearly the figures, tones, and colors, for which he has been prepared by
the teachings on Probation and Enlightenment.
The  first  trial  consists  in  obtaining  a  clearer  comprehension  of  the  corporeal
attributes of what seem to be lifeless things, then of plants, of animals, of human
beings (in the way that the average person possesses them). This does not mean
what is commonly called "scientific knowledge"; with that it has no connection,
but it has to do with intuition. What usually occurs is that the Initiate discloses to
the  candidate  how  the  objects  of  nature  and  the  essence  of  living  things  reveal
themselves to the spiritual and mental hearing and sight. In a certain way these
things  then  lie  revealed—naked—before  the  beholder.  Attributes  and  qualities
which  are  concealed  from  physical  eyes  and  ears  can  then  be  seen  and  heard.
Heretofore  they  have  been  enwrapped  as  in  a  veil,  and  the  falling  away  of  this
veil for the candidate, occurs at what is called the Process of Purification by Fire.
The  first  trial  is  therefore  known  as  the  "Fire-Trial,"  which  will  briefly  be
explained thus:
For  some  people  the  every  day  ordinary  life  is  a  more  or  less  unconscious
process  of  initiation  by  means  of  the  Fire-Trial.  These  persons  are  those  who
have passed through a wealth of developing experiences, and who find that their
self-confidence, courage, and fortitude have been greatly augmented in a normal
way—who have learned to bear sorrow and disappointment, from the failure of
their  undertakings,  with  greatness  of  mind,  and  especially  with  quiet  and
unbroken  strength.  Those  who  have  gone  through  such  experiences  are  often
initiates, without knowing it, and it needs but little to open for them the spiritual
hearing and sight—to make them clairvoyant. For it must be noted that a genuine
Fire-Trial  is  not  merely  intended  to  satisfy  the  curiosity  of  the  candidate.  He
would learn, undoubtedly, many unusual things, of which others, devoid of such
experiences, can have no idea; but yet this knowledge is not the end nor aim, but
merely  the  path  to  the  end.  The  real  aim  and  object  is  this—that  the  candidate
shall acquire for himself, through this knowledge of the higher worlds, a greater
and  truer  self-confidence,  a  higher  and  nobler  courage,  and  a  perseverance,  an
attitude  of  mind,  altogether  different  from  what  he  could  have  obtained  in  the
lower world.

After  the  Fire-Trial  a  candidate  may  turn  from  the  school;  but  because  he  has
gone thus far he will accomplish his ordinary life work, greatly strengthened in
all  his  spiritual  and  physical  relations,  and  in  his  next  incarnation  he  will
continue  to  seek  further  initiation  and  advancement.  In  his  present  life,  at  all
events, he will prove himself a more useful member of society, will be of greater
service  to  humanity  than  he  was  before,  and  in  whatever  position  he  may  find
himself,  his  firmness,  prudence,  and  favorable  influence  over  his  fellows  will
have greatly increased.
After  coming  out  of  the  Fire-Trial,  if  he  should  wish  to  continue  in  the  occult
school, he then has to be instructed in a certain writing-system which is used by
those  in  the  school.  Occult  teachings  are  written  in  this  occult  writing-system,
because what is really occult can neither be perfectly spoken of in words of our
ordinary speech, nor set forth in the ordinary ways of writing. Those who have
learned  much  from  the  Initiates  can  but  partially  translate  the  teachings  of
Occultism into terms of ordinary speech.
The symbols or signs of the secret script are not arbitrarily invented or imagined,
but correspond to powers which are active and efficacious in nature. It is through
these  symbols  or  signs  that  one  learns  the  language  of  such  matters.  The
candidate  immediately  sees  for  himself  that  these  symbols  correspond  to  the
figures, tones and colors which he has learned to perceive during the periods of
Probation  and  Enlightenment.  He  now  understands  that  all  which  went  before
was  like  learning  how  to  spell,  and  that  only  now  does  he  begin  to  read  in  the
higher  worlds.  All  that  appeared  to  him  before  as  separate  figures,  tones  and
colors, is now revealed to him as a perfect unity, a coherent harmony, and here,
for the first time, he attains a real certainty in observing and following the higher
knowledge. Hitherto it was not possible for him to be sure that what he saw had
been  clearly  or  correctly  perceived.  Now,  at  last,  it  is  possible  that  a  correct
understanding  between  the  candidate  and  the  Initiate  begin  to  arise  concerning
the  spheres  of  the  higher  worlds.  For  no  matter  how  close  the  connection
between  the  two  may  be,  no  matter  what  form  their  intercourse  may  take  in
ordinary  life,  the  Initiate  can  only  communicate  to  the  candidate,  on  these
planes, in the direct form or figures of the secret alphabet.
Through  this  occult  speech  the  student  also  learns  certain  rules  of  conduct  for

life,  certain  duties  and  obligations,  of  which,  previously,  he  knew  nothing
whatever.  When  he  learns  to  know  these  rules,  he  is  able  to  perform  actions
which have a significance and a meaning such as the actions of another who is
not  initiated  can  never  possess.  The  only  point  of  view  from  which  he  is  now
able to look upon things; the only plane from which he can now make manifest
his deeds, is that of the higher worlds and the instructions concerning such deeds
can only be read, or understood, in the secret script.
Yet  it  must  be  clearly  understood  and  emphasized  that  there  are  persons  who,
unconsciously,  have  the  ability  or  faculty  of  performing  these  actions,
notwithstanding  they  have  never  been  in  an  occult  school.  Such  "helpers  of
humanity and the world" proceed blessedly and beneficently through life. There
are certain fundamental reasons, which cannot be here discussed, why they are in
possession  of  seemingly  supernatural  gifts.  The  only  difference  between  these
persons and the pupils of an occult school is that the former act unconsciously,
while  the  latter  work  with  a  full  knowledge,  insight,  judgment,  and
understanding  of  the  entire  matter  in  hand.  Often  the  candidate  has  to  win  by
training  that  which  has  been  bestowed  by  a  Higher  Power  upon  his  fellow,  for
the good of humanity. One should freely and openly honor these favored ones of
God; but he should not, on their account, consider the work of the occult schools
unnecessary or superfluous.
Now  that  the  student  has  learned  the  "Mystery  language,"  there  awaits  him  yet
another  trial.  By  this  he  must  prove  whether  he  can  move  with  freedom  and
certainty in the higher worlds. In ordinary life a man will be impelled to actions
by  outward  motives  and  conditions.  He  works  at  this  or  that  because  certain
duties  are  imposed  upon  him  by  outward  circumstances.  It  need  hardly  be
mentioned  that  the  occult  student  must  in  no  way  neglect  any  of  the  duties
connected with his ordinary life because he is a student in an occult school and
in  the  higher  worlds.  None  of  his  duties  there  can  constrain  him  to  treat  with
inattention  or  carelessness  any  one  of  his  duties  in  the  lower  world.  The  father
will remain just as good a father to his family, the mother just as good a mother;
and  neither  the  officer  nor  the  soldier,  nor  anyone  else,  will  be  detained  from
their  necessary  duties  because  they  are  students  in  Occultism.  On  the  contrary,
all the qualities which make capable men are increased to a degree of which the
uninitiated can form no idea. That this may not always appear to be the case is

due merely to the fact that they have not always the ability to correctly judge or
criticize the Initiate. The deeds of the latter are not always entirely intelligible to
the former. But, as we have said before, this only happens in certain cases.
For  him  who  has  arrived  at  the  so-called  "Steps  of  Initiation,"  there  are  new
duties to be performed to which no outer stimulus is given. He will be moved to
do these things by no external pressure, but by those rules of conduct which have
been communicated to him in the mystery-language. In this second trial he must
prove that, led by such rules of conduct, he can act from inner promptings just as
firmly as an officer performs his obligatory duties. For this purpose the teacher
will  set  before  the  pupil  certain  definite  tasks.  The  latter  now  has  to  perform
some  deed  in  consequence  of  observations  made  from  the  total  of  what  he
learned during Probation and Enlightenment. He has to find the way to what he
is  now  to  perform,  by  means  of  the  mystery-language,  which  by  this  time  is
familiar to him. If he discerns his duty and executes it correctly, he has endured
the trial, and he recognizes the success, which attends the fulfilment of the task,
by the changed manner with which the spiritual eyes and ears now apprehend the
figures, tones and colors. The occult teacher tells him distinctly how these must
appear after the consummation of the trial, and the candidate must know how he
can  effect  this  change.  This  trial  is  known  as  the  "Water-Trial,"  because,  in
consequence of its performance taking place on the higher planes, that support,
which  would  otherwise  have  been  received  from  outward  conditions,  is  now
taken  away.  One's  movements  are  like  those  which  are  made  in  water  by
someone learning to swim, and his feelings are those of one having no support
except his own efforts. This practice must be often repeated until the candidate
attains absolute poise and assurance.
These  trials  are  also  dependent  upon  a  quality  which  is  produced  by  his
experiences  in  the  higher  worlds.  The  candidate  cultivates  this  quality  to  an
extent which he could not possibly reach in so short a time while developing in
the ordinary way, but could attain only after many incarnations. In order to bring
about  the  change  here  mentioned,  the  following  condition  is  necessary:  The
candidate  must  be  guided  altogether  by  what  has  been  proven  to  him  by  the
cultivation  of  his  higher  faculties,  by  the  results  of  his  reading  in  the  secret
symbols.

Should  he,  during  these  experiences,  attempt  to  introduce  any  of  his  own
opinions or desires, or should he diverge for one moment from the laws and rules
which  he  has  proved  to  be  right,  something  quite  other  than  that  which  is
expected will occur. In such cases the candidate loses sight of the goal for which
these  matters  are  undertaken,  and  the  result  is  confusion.  He  has,  therefore,
manifold  opportunities,  during  these  trials,  for  the  development  of  self-control,
and this, indeed, is the principal quality needed. These trials are, therefore, much
more  easily  endured  by  those  who,  before  initiation,  have  gone  through  a  life
which  has  enabled  them  to  acquire  command  of  themselves.  Those  who  have
developed  the  characteristic  of  following  their  higher  principles  and  ideals
without thought of personal honor or desire, who always discern the duty to be
fulfilled, even though the inclinations and sympathies are too often ready to lead
them  another  way,  are  already  unconscious  initiates  in  the  midst  of  every  day
life.  They  need  but  little  to  enable  them  to  succeed  in  the  prescribed  trials.
Indeed,  one  may  say  that  a  certain  measure  of  initiation,  thus  unconsciously
acquired  in  life,  will  be  absolutely  necessary  before  entering  upon  the  second
trial. For even as many who during youth have not learned to write or spell, find
much  difficulty  in  learning  to  do  so  in  later  years,  so  is  it  also  difficult  to
develop, merely from a knowledge of the higher worlds, the necessary degree of
self-control, if one has not already acquired a certain measure of it in the course
of ordinary life.
The things of the physical world do not alter by merely desiring them to do so,
but  in  the  higher  worlds  our  wishes,  inclinations  and  desires  are  causes  that
produce effects. If we wish to bring about particular changes in these worlds, we
must hold ourselves in absolute control, we must follow the right principle, must
entirely subdue the personal will.
There  is  an  attribute  which  at  this  stage  of  initiation  has  to  be  especially
considered,—a  really  healthy  and  sure  faculty  of  judgment.  Attention  must  be
directed to the education of this faculty during all the previous stages, and in the
course  of  them  it  must  be  proven  whether  the  candidate  has  developed  this
quality  sufficiently  to  make  him  fit  to  tread  the  path  of  true  knowledge,  for,
further  progress  is  now  possible  only  if  he  is  able  to  distinguish  illusion,
superstition, unsubstantial fancies, and all manner of such things, from the true
realities.  At  first,  this  is  much  more  difficult  to  accomplish  upon  the  higher

stages  of  existence  than  upon  the  lower.  Every  prejudice,  every  cherished
opinion  regarding  these  matters,  in  whatever  connection,  must  be  banished.
Truth alone must guide. There must be perfect readiness to surrender at once any
existing opinion, idea, or inclination, when the logical idea demands it. Absolute
certainty in the higher worlds can be obtained only when one does not obtrude
his own opinions.
People whose mode of thought inclines them to phantasy, prejudice and so forth,
can make no progress on the occult way. Yet be not dismayed—there is, in truth,
a glorious treasure that the persistent occult student shall attain. All doubt as to
the higher worlds will be taken away from him. In all their law they will reveal
themselves  to  his  gaze,  but  so  long  as  he  is  blindfolded  he  cannot  see  these
heights  and  compensations.  It  is,  indeed,  unfortunate  for  him  if  illusions  and
fallacies ran away with his intellect and reason. Dreamers and people inclined to
phantasies,  are  as  unfit  for  the  occult  path  as  are  superstitious  people;  for  in
dreams, illusions and superstitions lurk the most dangerous enemies on the road
to  knowledge.  Because  the  candidate  has  already  seen  upon  the  portals  that
opened  to  him  the  first  trial,  the  words,  "Without  a  normal  common-sense  all
your efforts are in vain;" and upon the gateway, which leads to the second trial,
"All prejudices must fall away," it is not necessary to think that the capacity for
inspiration  and  enthusiasm,  and  all  the  poetry  of  life,  is  lost  to  the  student  of
Occultism.
If he be now sufficiently advanced, a third trial awaits the candidate. No aim, no
boundary  lines,  are  here  set  for  him.  All  is  left  entirely  in  his  own  hands.  He
finds himself in a condition where nothing external impels or induces him to act.
He must find the way of his own accord and from within himself. Conditions or
people  who  might  have  stimulated  him  to  action  are  no  longer  there.  Nothing
and nobody but he himself alone can give the strength which he now needs. If he
should not find this strength within he will very soon be standing where he was
before;  but  it  should  be  stated  that  very  few  of  those  who  have  endured  the
previous  trials  will  fail  at  this  point  in  finding  the  necessary  strength.  If  they
have come so far they will endure at this point also. The only thing necessary is
the  ability  to  make  a  resolution  quickly.  For  here,  in  the  truest  meaning  of  the
phrase,  one  must  find  oneself.  In  all  matters  one  must  instantly  resolve  to  hear
the suggestions, the inspirations of the spirit. One has no time for doubt or delay.

Every moment of hesitation would add to the proof that one was not yet ready.
All  that  hinders  one  from  hearing  the  voice  of  the  spirit  must  be  boldly
conquered. It is entirely a matter of proving one's presence of mind, and it is this
attribute  to  which  attention  must  be  paid  during  all  the  foregoing  stages  of
development. All temptations to act, or even to think, which hitherto assailed a
man, must here cease; but in order that he may not slip into inaction, he must not
lose his hold upon himself. For only in himself can he find that one sure centre-
point on which he can depend. No one should feel an antipathy to this principle
of  self-rejection.  For  him  who  has  endured  the  trials  already  described,  it
indicates the most perfect felicity.
In  this,  as  in  the  other  stages  before  mentioned,  every  day  life  itself  can,  for
many  people,  be  an  occult  school.  Those  who  have  reached  the  point  of  being
able  to  act  without  delay  or  personal  consideration  and  can  make  prompt
resolutions  when  suddenly  confronted  with  some  task  or  problem  demanding
immediate  action,  have,  indeed,  undergone  their  occult  schooling  in  daily  life.
The situation which one wishes to suggest is one in which a successful action is
impossible unless the person concerned grasps the whole matter and acts at once.
He is quick to act when misfortune is in sight, while a moment's hesitation might
lead to a catastrophe; and he who possesses the qualities which can be developed
into  a  permanent  attribute  of  such  a  kind,  has  already  evolved,  unknown  to
himself,  the  degree  of  ripeness  necessary  for  the  third  trial.  For,  as  already
remarked, at this stage all depends upon the development of presence of mind.
In  the  occult  schools  this  trial  is  known  as  the  "Air-Trial,"  because  while
undergoing it, the candidate cannot support himself either upon the firm ground,
or  any  external  cause,  or  that  which  he  has  learned  in  Probation  and
Enlightenment—from the figures and tones and colors, but solely upon himself.
If  the  occult  student  has  endured  these  trials,  he  is  then  permitted  to  enter  "the
Temple of the Higher Wisdom." All that can be said further upon this subject can
be given out only in the smallest hints and suggestions. The responsibility of the
next step has so often been illy expressed by words, that many say the pupil has
here to take an "oath," promising to betray nothing that comes from the teacher.
However,  these  expressions,  "oath"  and  "betrayal,"  are  in  no  way  appropriate,
and are misleading.

It is no oath, in the ordinary sense of the word, but is rather an experience that
comes  at  this  stage.  Here  the  candidate  appreciates  the  true  value  of  the  occult
teachers,  and  their  place  in  the  service  of  humanity.  At  last  he  begins  to
understand  the  world  correctly.  It  is  not  so  much  a  matter  of  "withholding"  the
higher truths already learned, but much more of upholding them in the right way
and with the necessary tact. That concerning which one learns to "keep silence"
is something quite different. One gains possession of this fine attribute in regard
to many things of which one had previously spoken, and especially in regard to
the  manner  in  which  one  has  spoken  of  them.  Yet  he  would  be  a  poor  Initiate
who  did  not  place  all  his  mystical  experiences,  as  adequately  and  as  far-
reachingly  as  possible,  at  the  service  of  humanity.  The  sole  obstacle  in  such
matters is the misunderstanding of the person who receives the communication.
Above  all,  the  higher  or  occult  secrets  are  not  allowed  to  be  spoken  of
promiscuously,  but  no  one  who  has  passed  the  steps  of  development  above
described, is it actually forbidden to speak of these matters. No one is asked for a
negative oath, but everything is entrusted to the judgment, integrity and sense of
responsibility  of  the  candidate  for  Initiation.  What  one  really  learns  is  to  find
out, within oneself, what should be done under all circumstances, and the "oath"
means  nothing  more  than  this,  that  one  is  found  qualified  to  be  entrusted  with
matters of such importance.
If  the  candidate  is  found  fit,  he  is  then  given  what  is  called,  symbolically,  "the
draught  of  forgetfulness."  This  means  that  he  will  be  initiated  into  the  secret
knowledge enabling him to act without being continually disturbed by the lower
memory.  This  is  absolutely  necessary  for  the  Initiate,  for  he  must  possess  full
faith in the immediate present. He must be able to destroy that veil of memory
which extends itself round humanity more and more thickly with every moment
of life.
If one judges things which happen to-day, by the experiences of yesterday, he is
subjected  to  a  multitude  of  errors.  Of  course,  it  is  not  intended  that  the  reader
should renounce all the experience acquired in life. He ought always to keep it in
mind as firmly as possible. But, as an Initiate, one should acquire the ability to
judge  every  fresh  experience  irrespective  of  oneself,  unclouded  by  all  bygone
experiences. One must be prepared, at every moment, that a new thing or being
shall bring to one a new revelation. If one judges the new by the standard of the

old,  he  necessarily  falls  into  error.  The  memory  of  past  experiences  is  very
useful, however, for it makes one better able to perceive the new. If one had not
gone  through  a  certain  experience,  he  probably  would  not  have  seen  the
attributes of this or that being or thing; but having had such experiences he ought
to be enabled to discern the new, without judging it by the old. In this way the
Initiate obtains certain definite qualities, and by means of these many things are
revealed to him, while they remain concealed from the uninitiated.
The  second  draught  which  is  given  to  the  Initiate  is  the  "draught  of
remembrance."  By  receiving  this  he  becomes  capable  of  keeping  the  higher
secrets  ever  present  in  the  soul.  Ordinary  memory  would  not  be  sufficient  to
ensure  this;  he  must  be  absolutely  at  one  with  the  higher  truths.  He  must  not
merely know them, but be able, as a matter of course, to manifest and administer
them  in  living  actions,  even  as  an  ordinary  man  eats  and  drinks.  They  must
become one's practice, one's inclinations, one's habits. It must be unnecessary to
recall them to mind (in the usual sense of the term); they must become a part of
oneself  and  express  themselves  through  one's  very  being;  they  must  flow
through one, just as the life-currents run through one's bodily organism. So must
we  make  ourselves  as  perfect  in  a  spiritual  sense  as  nature  has  made  us  in  a
physical.

VII
THE HIGHER EDUCATION OF THE SOUL
If a man carries out the culture of his thoughts and feelings and emotions in the
way  already  described  in  the  chapters  on  Probation,  Enlightenment,  and
Initiation, he then effects a change in his soul such as Nature has effected in his
body. Before this training, soul and spirit are undifferentiated masses. In such a
state  the  clairvoyant  will  perceive  them  as  interlacing  clouds,  rotating  spirally,
and  having  usually  a  dull  glimmer  of  reddish  or  reddish-brown  color,  or,
perhaps, of reddish-yellow; but after this growth they begin to assume a brilliant
yellowish-green  or  yellow-blue  hue,  and  become  of  a  regular  structure.  A  man
attains such regularity of structure, and at the same time the higher knowledge,
when he brings into the realm of his thoughts, feelings and emotions, an order,
such as Nature has brought into his bodily organs, by means of which he can see,
hear, digest, breathe, speak and so forth. Gradually the student learns, as it were,
to breathe, to see with the soul, and to speak and hear with the spirit.
In  the  following  pages  a  few  of  the  practical  points  pertaining  to  the  higher
education of the soul and spirit will be more fully treated. They are such as may
be practically attained by anyone without additional instruction, and by means of
which a further step in occult science may be taken.
A particular kind of discipline must be patiently attempted such as to avoid every
emotion  of  impatience,  for  it  produces  a  paralyzing,  yea,  even  a  deadening,
effect  on  the  higher  faculties  within  us.  One  must  not  expect  immeasurable
glimpses  of  the  higher  worlds  to  open  out  before  one  from  day  to  day,  for
assuredly, as a rule, this does not occur. Contentment with the smallest progress,
repose and tranquility must more and more possess the soul. It is conceivable, of
course, that the learner may impatiently expect results, but he will attain nothing
so  long  as  he  fails  to  master  this  impatience.  Nor  is  it  of  any  use  to  struggle
against this impatience in the ordinary way, for then it will only become stronger

than  ever.  It  is  thus  that  men  deceive  themselves,  for  in  such  a  case  it  embeds
itself  all  the  more  firmly  in  the  depths  of  the  soul.  It  is  only  by  repeatedly
surrendering  oneself  to  a  single  definite  thought,  and  by  making  it  absolutely
one's own, that anything is really attained. One should think: "I must certainly do
everything possible for the culture of soul and spirit, but I will work tranquilly
until, by higher powers, I shall be found worthy of definite illumination." When
this  thought  has  become  so  powerful  in  a  man  that  it  is  an  actual  trait  in  his
character, he is treading the right path. This trait will then express itself even in
external  affairs.  The  gaze  of  the  eye  becomes  tranquil;  the  movements  of  the
body  become  sure;  the  resolutions  defined;  and  all  that  we  call  nervous
susceptibility  gradually  disappears.  Rules  that  seem  trifling  and  insignificant
must  be  taken  into  account.  For  example,  suppose  that  someone  affronts  us.
Before we receive this occult education, we would have directed our resentment
against the wrong-doer; there would have been an uprush of anger within us. But
in such a case the occult student will think to himself: "An affront of this kind
can  make  no  difference  to  my  worth,"  and  whatever  must  be  done  to  meet  the
affront, he accomplishes with calm and composure, not with passion. To him it is
not a matter of how an affront is to be borne, but without hesitation he is led to
ignore  or  punish  the  affront  to  his  own  person  in  exactly  the  same  way  as  if  it
had been offered to another, in which case one has the right to resent or disregard
it. It must always be remembered, however, that the occult training is perfected
not  by  coarse  external  processes,  but  by  subtle,  silent  alterations  in  the  life  of
thought and emotion.
Patience  has  an  attractive,  while  impatience  has  a  repellent,  effect  on  the
treasures of the higher knowledge. In the higher regions of being, nothing can be
attained by haste and restlessness. Desire and longing for immediate results must
be silenced, for these are qualities of the soul before which all higher knowledge
recedes.  However  precious  this  knowledge  may  be  accounted,  one  must  not
desire to anticipate the time of its coming. And, furthermore, he who wishes to
have it for his own sake alone will never attain it. It is absolutely demanded that
one  should  be  true  to  himself  in  his  innermost  soul.  One  must  not  there  be
deceived  by  anything;  he  must  encounter,  face  to  face  and  with  absolute
truthfulness,  his  own  faults,  failings,  and  unfitness.  The  moment  you  try  to
excuse to yourself any one of your weaknesses, you place an obstacle in the way
which  leads  upward.  There  is  one  way  only  by  which  to  get  rid  of  such

obstacles. Our faults and weaknesses can be removed only by self-illumination,
and that is by correctly understanding them. All that is needed lies latent in the
human soul and can be evoked. A man immediately improves his understanding
and his reason when in repose he makes it clear to himself why he is weak in any
respect.  Self-knowledge  of  this  kind  is  naturally  difficult,  for  the  temptation  to
deceive oneself is immeasurably great. He who is accustomed to be truthful with
himself has opened the portals into a deeper insight.
All curiosity must fall away from the student. He must wean himself as much as
possible  from  inquiries  into  matters  of  which  he  wishes  to  know  only  for  the
gratification  of  his  personal  thirst  for  superficial  information.  He  must  ask
himself only what things will assist him in the perfection of his innermost being
for the service of the general evolution. Nevertheless, his delight in knowledge
and his devotion to it must in no degree become relaxed. He must listen devoutly
to all that contributes to such an end, and should seek every opportunity of doing
so.
For  this  interior  culture  it  is  especially  necessary  that  the  desire-life  should  be
carefully educated. One must not become wholly destitute of desire, for if we are
to accomplish something it is necessary that we should desire it, and a desire will
always  be  fulfilled  if  a  certain  special  force  is  behind  it.  This  particular  force
results  from  a  right  knowledge:  "Do  not  desire  at  all  until  you  know  the  true
conditions of any sphere." That is one of the golden rules for the occult student.
The wise man first ascertains the laws of the world, and then his desires become
powers which realize themselves. Let us consider an example in which the effect
is  evident.  There  are  certainly  many  who  would  like  to  learn  from  their  own
intuition  something  about  their  life  before  birth.  Such  a  desire  is  altogether
aimless, and leads to no result so long as the person in question has not acquired
a knowledge of the laws that govern the nature of the Eternal, and a knowledge
of  them  in  their  subtlest  and  most  intimate  character.  But  if  he  has  actually
acquired this knowledge and then wishes to pass onward, he is able to do so by
his elevated and purified desire.
Moreover,  it  is  of  no  use  to  say  to  oneself:  "Yes,  I  will  forthwith  examine  my
previous  life,  and  study  with  that  aim  in  view."  One  must  rather  be  ready  to
abandon  such  desire,  to  eliminate  it  altogether,  and  first  of  all,  learn,  without

consideration  of  this  aim.  One  should  cultivate  devotion  to  knowledge  without
regard  to  desires.  It  is  only  then  that  one  enters  into  possession  of  the  desire
which we are considering, in a way that leads to its own fulfilment.
From one's anger or vexation arises an adverse condition in the spiritual world,
so that those forces which would open the eyes of the soul are turned away. For
example, if someone should annoy me, he sends forth a current into the world of
the soul. So long as I allow myself to be annoyed, I cannot see this current. My
own annoyance clouds it. But from this it must not be supposed that when I no
longer  feel  annoyed  I  will  see  the  astral  vision.  To  see  an  astral  vision  it  is
indispensable  that  the  eye  of  the  soul  should  already  be  developed;  but  the
capacity  for  sight  of  this  kind  is  latent  in  everyone.  And  again  it  is  true  that
during  the  development,  so  long  as  one  can  be  annoyed  the  sight  remains
inactive;  nor  does  it  present  itself  immediately,  when  one  has  overcome  to  a
small  extent  this  feeling  of  annoyance.  One  must  continually  persevere  in  the
struggle  with  such  a  feeling,  and  patiently  make  progress:  then,  some  day,  he
will  find  that  this  eye  of  the  soul  has  become  fully  developed.  Of  course
annoyance  is  not  the  only  quality  with  which  we  have  to  struggle  before
attaining this end. Many people grow impatient or sceptical, because they have
for  years  cultivated  certain  qualities  of  the  soul  and  yet  clairvoyance  has  not
ensued. They have developed only a few qualities and have allowed others to run
wild. The gift of clairvoyance first manifests itself when all those qualities which
do  not  permit  the  development  of  the  latent  faculties  are  suppressed.
Undoubtedly the beginnings of such hearing and seeing may appear at an earlier
period,  but  these  are  only  young  and  tender  shoots  which  are  subject  to  all
possible error, and which, if they be not carefully fostered, may quickly die.
The qualities which have to be combated, in addition to anger and vexation, are
such  as  ambition,  timidity,  curiosity,  superstition,  conceit,  the  disease  of
prejudice, idle love of gossip, and the making of distinctions in regard to human
beings according to the merely outward marks of rank, sex, race, and so forth. In
our  time  it  is  difficult  for  people  to  comprehend  that  the  combating  of  such
qualities  can  have  any  connection  with  an  increase  of  capacity  for  knowledge.
But  every  devotee  of  Occultism  is  aware  that  much  more  depends  upon  such
matters than upon the expansion of the intellect or the employment of artificial
practices.  It  is  particularly  easy  for  a  misunderstanding  of  this  point  to  arise,

inasmuch  as  many  believe  that  one  should  cultivate  foolhardiness  because  one
must  be  fearless,  and  that  one  should  ignore  altogether  the  differences  in  men
because  one  has  to  combat  the  prejudices  of  race,  rank,  and  so  forth.  Rather
should  one  first  learn  to  appreciate  these  differences  correctly,  then  one  is  no
longer entangled in prejudice. Even in the usual sense it is true that a fear of any
phenomenon  hinders  one  from  estimating  it  rightly;  that  a  race-prejudice
prevents  one  from  looking  into  a  man's  soul.  The  student  of  Occultism  must
bring his common-sense to perfection in all its exactitude and subtlety.
Even everything that a man says without having clearly thought it out will place
an obstacle in the path of his occult education. At the same time we must here
consider one point which can only be elucidated by giving an example. Thus, if
anyone  should  say  something  to  which  another  must  reply,  the  one  replying
should  be  careful  to  consider  the  intention,  the  feelings,  even  the  prejudices  of
this  other  person,  rather  than  what  he  has  to  say  at  the  moment  on  the  subject
under  discussion.  In  other  words,  the  student  must  apply  himself  keenly  to  the
cultivation of a certain fine tact. He must learn to judge how much it may mean
to  this  other  person  if  his  opinion  be  opposed.  It  must  not  be  imagined  for  a
moment  that  he  ought  for  this  reason,  to  withhold  his  own  opinion.  One  must
give  to  the  questioner  as  careful  a  hearing  as  possible,  and  from  what  one  has
heard, formulate one's own reply. In such cases there is a certain thought which
will  constantly  recur  to  the  student,  and  he  is  treading  the  true  path  if  this
thought  becomes  so  vital  within  him  that  it  grows  into  a  trait  of  his  character.
The  thought  is  as  follows:  "It  matters  little  whether  my  view  be  different  from
his, the vital point is whether he will discover the right view for himself if I am
able to contribute something towards it." By thoughts of such a kind, the mode
of  action  and  the  character  of  the  student  will  become  permeated  with
gentleness,  one  of  the  most  essential  qualities  for  the  reception  of  occult
teaching.  Harshness  obscures  that  internal  image  which  ought  to  be  evoked  by
the eye of the soul, while by gentleness many obstacles are cleared from the way,
and the inner organs opened.
Along with this gentleness another trait will presently be developed in the soul.
He  will  make  a  quiet  estimate  of  all  the  subtleties  in  the  soul-life  around  him,
without considering the emotions of his own soul. And if this condition has been
attained, the soul-emotions in the environment of others will have such an effect

on  him  that  the  soul  within  him  grows,  and,  growing,  becomes  organized,  as  a
plant expands in the sunlight. Gentleness, quiet reserve, and true patience, open
the soul to the world of souls, and the spirit to the realm of spirits. Persevere in
repose  and  retirement;  close  the  senses  to  that  which  they  brought  you  before
you  began  your  training;  bring  into  utter  stillness  all  those  thoughts  which,  in
accordance  with  your  previous  habits,  were  tossed  up  and  down  within  you;
become quite still and silent within, wait in patience, and then the tranquil higher
worlds will begin to develop the sight of your soul and the hearing of your spirit.
Do not suppose that you will immediately see and hear in the worlds of soul and
spirit,  for  all  that  you  are  doing  does  but  help  the  development  of  your  higher
senses, and you will not be able to see with the soul and to hear with the spirit
before  you  have  to  some  degree  acquired  those  senses.  When  you  have
persevered for a time in repose and retirement, then go about your daily affairs,
having  first  impressed  upon  your  mind  the  thought:  "Some  day,  when  I  am
ready, I shall attain what I am to attain." Finally: "Make no attempt whatever to
attract any of these higher powers to yourself by an effort of the will." These are
instructions which every occult student receives from his teacher at the entrance
of  the  way.  If  he  observes  them,  he  then  improves  himself;  and  if  he  does  not
observe  them,  all  his  labor  is  in  vain;  but  they  are  difficult  of  achievement  for
him only who has not patience and perseverance. No other obstacles exist save
those  which  one  places  for  oneself,  and  these  may  be  avoided  by  anyone  if  he
really wills it. It is necessary to continually insist upon this point, because many
people form an altogether wrong conception of the difficulty that lies in the path
of Occultism. In a certain sense, it is easier to accomplish the earlier steps of the
occult  way,  than  it  is  for  one  who  has  received  no  instruction,  to  get  rid  of  the
difficulties of one's every-day life. In addition to this, it must be understood that
only such things are here imparted as are attended by no danger to the health of
soul or body. There are certain other ways which lead more quickly to the goal,
but  it  is  not  well  to  treat  of  them  publicly,  because  they  may  sometimes  have
certain effects on a man which would necessitate the immediate intervention of
an experienced teacher, and in any case would require his continual supervision.
Now,  as  something  about  these  quicker  ways  frequently  forces  itself  into
publicity,  it  becomes  necessary  to  give  express  warning  against  entering  upon
them  without  personal  guidance.  For  reasons  which  only  the  initiated  can
understand, it will never be possible to give public instruction concerning these
other ways in their true form, and the fragments which here and there make their

appearance  can  never  lead  to  anything  profitable,  but  may  easily  result  in  the
undermining of health, fortune and peace of mind. He who does not wish to put
himself in the power of certain dark forces, of whose nature and origin he may
know nothing, had far better avoid meddling in such matters.
Something  may  here  be  added  concerning  the  environment  in  which  the
practices  of  occult  instruction  ought  to  be  undertaken.  This  is  of  great
importance,  although  for  almost  every  man  the  case  is  different.  He  who
practices  in  an  environment  which  is  only  filled  with  selfish  interests,  as  for
example, the modern struggle for existence, ought to be sure that these interests
are without influence upon the development of his spiritual organs. It is true that
the  inner  laws  of  these  organs  are  so  powerful  that  this  influence  cannot  be
fatally injurious. Just as a lily, however inappropriate the environment in which
it  may  be  placed,  can  never  become  a  thistle,  so  the  eye  of  the  soul  can  never
grow  to  anything  but  its  destined  end,  even  though  it  be  subjected  to  all  the
modern reverse influences. But it is well if, under all circumstances, the student
should now and then seek for his environment the quietude, the inner dignity, the
sweetness of Nature herself. Especially fortunate are the conditions of him who
is  able  to  pursue  his  occult  studies  in  the  green  world  of  plants,  or  among  the
sunny mountains or the delightful interplay of simple things. This develops the
inner organs in a degree of harmony which is difficult to obtain amid the noise
and commercialism of a modern city. He also is more favorably situated than the
mere  townsman,  who,  during  his  childhood  at  least,  was  able  to  breathe  the
perfume of the pines, to gaze on the snowy peaks, or observe the silent activity
of  woodland  creatures  and  insects.  Yet  no  one  who  is  obliged  to  live  in  a  city
should  fail  to  give  his  evolving  soul  and  spirit  the  nurture  that  comes  from  the
inspired  utterances  of  the  mighty  teachers  of  man.  He  who  cannot  every
springtime follow day by day the unfolding of the greenwood, ought in its place
to  draw  into  his  heart  the  sublime  doctrines  of  the  Bhagavad  Gîtâ,  or  of  St.
John's Gospel, or of Thomas à Kempis. There are various paths to the summit of
insight, but a right selection is invaluable.
The adept in Occultism could, indeed, say much concerning these paths—much
that  might  seem  strange  to  an  uninitiated  hearer.  For  example,  suppose  that
someone  has  advanced  far  along  the  occult  path,  and  wholly  unaware  of  his
nearness, may be standing at the entrance to the sight of the soul and the hearing

of  the  spirit,  and  then  he  has  the  good  fortune  to  pass  peacefully  into  its  very
presence, and a bandage falls away from the eyes of his soul. Suddenly he can
see—his  vision  is  attained!  Another,  it  may  be,  has  advanced  so  far  that  this
bandage  needs  only  to  be  loosened,  and  by  some  stroke  of  destiny  this  occurs.
For another one this very stroke might actually have the effect of paralyzing his
powers  and  undermining  his  energy,  but  for  the  occult  student  it  becomes  the
occasion of his enlightenment. Perhaps a third has patiently persevered for years,
and  without  any  marked  result.  Suddenly,  while  tranquilly  seated  in  his  quiet
chamber,  light  envelops  him,  the  walls  become  transparent,  they  vanish  away,
and a new world expands before his opened eyes, or is audible to his awakened
spirit.

VIII
THE CONDITIONS OF DISCIPLESHIP
The  conditions  of  entrance  into  an  occult  school  are  not  of  a  nature  to  be
formulated  in  an  arbitrary  way  by  anyone.  They  are  the  natural  outcome  of
occult  knowledge.  Just  as  a  man  will  never  become  a  painter  if  he  does  not
choose  to  handle  a  paintbrush,  so  can  no  one  receive  occult  training  if  he  is
unwilling to fulfil the claims which are put forward by the occult teacher. In fact,
the teacher can give nothing but advice, and it is as such that everything he states
ought  to  be  considered.  He  has  already  trodden  the  probationary  path  which
leads  to  the  knowledge  of  higher  worlds.  From  experience  he  knows  what  is
necessary, and it all depends on the free will of each particular person whether he
chooses  to  follow  the  same  path  or  not.  If  anyone,  without  intending  to  satisfy
the  conditions,  should  demand  occult  training  from  a  teacher,  such  a  demand
would be equivalent to saying: "Teach me to paint, but do not ask me to handle a
brush." The occult teacher never goes a step further, unless it be in accord with
the  free  will  of  the  recipient.  It  must  be  emphasized  that  a  general  wish  for
higher knowledge is not sufficient, yet many will probably have but such a weak
desire. For him who has merely this vague idea, and is not prepared to accept the
special conditions of the occult teacher, the latter, for the present, can do nothing.
This ought to be kept in mind by those who complain that occult teachers do not
"meet  them  half  way."  He  who  cannot,  or  will  not,  fulfil  the  severe  conditions
necessary, must for the time abandon occult training. It is true that the conditions
are,  indeed,  hard,  and  yet  they  are  not  severe  since  their  fulfilment  not  only
ought to be, but must be, an altogether voluntary deed.
To him who does not remember this it is easy for the claims of the occult teacher
to seem a coercion of the soul or the conscience; for the training here mentioned
is founded on a development of the inner life, and it is the work of the teacher to
give  advice  concerning  it.  And  yet,  if  something  be  demanded  as  the  result  of
free  choice,  it  cannot  be  considered  as  a  fetter.  If  anyone  says  to  the  teacher:

"Give me your secrets, but leave me my customary feelings and thoughts," he is
then making an impossible demand. Such an one desires no more than to satisfy
his curiosity and thirst for sensations, so that by one who takes an attitude like
this, occult knowledge can never be obtained.
Let us now consider in their right order the conditions of discipleship. It should
be emphasized that the complete fulfilment of any one of these conditions is by
no means demanded, but only the effort to gain such fulfilment. No one can at
first reach these high ideals, but the path which leads to their fulfilment may be
entered by everyone. It is the will that matters, the attitude taken when entering
the path.
1.  The  first  condition  is  the  directing  of  the  attention  to  the  advancement  of
bodily  and  spiritual  health.  Of  course,  discipleship  does  not  in  the  first  place
depend  on  the  health  of  a  man,  but  everyone  can  endeavor  to  improve  in  this
respect,  and  only  from  a  healthy  man  may  proceed  a  healthy  perception.  No
occult teacher would refuse a man who is not healthy, but it is demanded that the
pupils should have the desire for a healthy life. In this respect he must attain the
greatest  possible  independence.  The  good  counsels  of  others,  which,  though
generally  unsought,  are  received  by  everybody,  are  as  a  rule  superfluous.  Each
must endeavor to take care of himself. From the physical aspect it will be more a
matter of warding off harmful influences than of anything else. For in carrying
out  one's  duty  one  has  often  to  do  things  which  are  disadvantageous  to  health.
One must learn how, at the right moment, to place duty higher than the care of
health;  but  with  a  little  good-will,  what  is  there  that  cannot  be  omitted?  Duty
must in many cases be accounted higher than health, indeed, if need be, higher
than life itself, but the disciple must never put pleasure as high as either one of
these. Pleasure for him can be only a means to health and life, and in respect to
this  it  is  absolutely  necessary  that  we  should  be  quite  honest  and  truthful  with
ourselves. It is of no avail to lead an ascetic life so long as it is born of motives
like  those  that  give  rise  to  other  enjoyments.  There  are  people  who  find
satisfaction  in  asceticism,  as  do  others  in  wine-bibbling,  but  they  must  not
imagine  that  asceticism  of  this  kind  will  assist  them  to  attain  the  higher
knowledge.  Many  ascribe  to  their  unfavorable  circumstances  everything  which
apparently prevents them from making progress in this direction. They say that
with their conditions of life they cannot develop themselves to any great extent.

For other reasons it may be desirable for many to change their conditions of life,
but  no  one  need  do  so  for  the  purpose  of  occult  training.  For  this  it  is  only
necessary  that  one  should  do  for  one's  health  so  much  as  one  finds  possible  in
the  position  one  holds.  Every  kind  of  work  may  serve  the  whole  of  humanity,
and  it  is  a  surer  sign  of  greatness  in  the  human  soul  to  perceive  clearly  how
necessary for the whole is a petty—perhaps even an unlovely—employment than
to  think:  "This  work  is  not  good  enough  for  me:  I  am  destined  for  something
else."
It is especially important for the disciple to strive after complete spiritual health.
In any case, an unhealthy emotional or thought-life leads one away from the path
of  higher  knowledge.  The  foundations  here  consist  of  clear,  calm  thinking,
reliable  conceptions,  and  stable  feelings.  Nothing  should  be  more  alien  to  the
disciple  than  an  inclination  toward  a  whimsical,  excitable  life,  toward
nervousness,  intoxication,  and  fanaticism.  He  should  acquire  a  healthy  outlook
on  all  circumstances  of  life;  he  should  go  through  life  steadily  and  should  let
things act on him and speak to him in all tranquillity. Wherever it is possible he
should  endeavor  to  do  justice  to  life.  Everything  in  his  tastes  and  criticisms
which  is  one-sided  or  extravagant  ought  to  be  avoided.  If  this  be  not  so,  the
disciple  will  strand  himself  in  a  world  of  his  own  imagination,  instead  of
attaining the higher worlds, and in place of truth his own favorite opinions will
assert  themselves.  It  is  better  for  the  disciple  to  be  "matter-of-fact"  than
overwrought and fanciful.
2. The second  condition  is  that  one  should  feel  oneself  as  a  link  in  the  general
life. Much is included in the fulfilment of this condition, but each can only fulfil
it after his own manner. If I am a school teacher and my pupil does not answer
what is desired of him, I must first direct my feeling not against the pupil but to
myself. I ought to feel myself so much at one with my pupil that I ask myself:
"May  not  that  in  the  pupil  which  does  not  satisfy  my  demand  be  perhaps  the
result of my own faults?" or if perchance it be his unconscious, or even vicious
error,  as  teacher,  instead  of  directing  my  feelings  against  him,  I  shall  rather
cogitate on the way in which I myself ought to behave, or in kindness show him
what is right, so that he may in the future be better able to satisfy my demands.
From  such  a  manner  of  thinking  there  will  come  gradually  a  change  over  the
whole  mental  attitude.  This  holds  good  for  the  smallest  as  well  as  for  the

greatest.  From  this  point  of  view  I  look  on  a  criminal,  for  instance,  altogether
differently  from  the  way  I  should  have  looked  upon  him  of  old.  I  suspend  my
judgment and think to myself: "I am only a man as he is. Perhaps the education
which, owing to favorable circumstances, has been mine, and nothing else, has
saved  me  from  a  similar  fate."  I  may  even  come  to  the  conclusion  that  if  the
teachers who took pains with me had done the same for him, this brother of mine
would have been quite different. I shall reflect on the fact that something which
has been withheld from him has been given to me, and that I may, perhaps, owe
my goodness to the fact that he has been thus deprived of it. And then will it no
longer  be  difficult  to  grasp  the  conception  that  I  am  a  link  in  the  whole  of
humanity,  and  that  consequently  I,  too,  in  part,  bear  the  responsibility  for
everything that happens. By this it is not implied that such a thought should be
translated immediately into external action. It should be quietly cultivated in the
soul. It will then express itself gradually in the outward behavior of a person, and
in  such  matters  each  can  begin  only  by  reforming  himself.  It  were  futile,  from
such a standpoint, to make general claims on all humanity. It is easy to form an
idea of what men ought to be, but the disciple works, not on the surface, but in
the  depths.  And,  therefore,  it  would  be  wrong  if  one  should  endeavor  to  bring
these  demands  of  the  occult  teacher  into  relation  with  any  external  or  political
claims. As a rule, political agitators know well what can be demanded of other
people, but they say little of demands on themselves.
3. Now with these demands on ourselves the third condition for occult training is
intimately  connected.  The  student  must  be  able  to  realize  the  idea  that  his
thoughts  and  feelings  are  as  important  for  the  world  as  his  deeds.  It  must  be
recognized  that  it  is  as  pernicious  to  hate  a  fellow-being  as  to  strike  him.  One
can then discern also that by perfecting oneself one accomplishes something not
only for oneself but for the whole world. The world profits by pure thoughts and
feelings as much as by one's good behavior, and so long as one cannot believe in
this world-wide importance of the inner Self, one is not fit for discipleship. One
is  permeated  with  a  true  conception  of  the  soul's  importance,  only  when  one
works at this inner Self as if it were at least as important as all external things. It
must be admitted that one's feelings produce an effect as much as the action of
the hand.
4. In so saying we have already mentioned the fourth condition: the idea that the

real being of man does not lie in the exterior but in the interior. He who regards
himself  as  merely  a  product  of  the  outer  world,  a  result  of  the  physical  world,
cannot  succeed  in  this  occult  training.  But  he  who  is  able  to  realize  this
conception  is  then  also  able  to  distinguish  between  inner  duty  and  external
success. He learns to recognize that the one cannot at once be measured by the
other.  The  student  must  learn  for  himself  the  right  position  between  what  is
demanded  by  his  external  conditions  and  what  he  recognizes  to  be  the  right
conduct  for  himself.  He  ought  not  to  force  upon  his  environment  anything  for
which  it  can  have  no  appreciation,  but  at  the  same  time  he  must  be  altogether
free from the desire to do merely what can be appreciated by those around him.
In his own sincere and wisdom-seeking soul, and only there, must he look for the
recognition of his truths. But from his environment he must learn as much as he
possibly can, so that he may discern what those around him need, and what is of
use  to  them.  In  this  way  he  will  develop  within  himself  what  is  known  in
Occultism as the "spiritual balance." On one side of the scales there lies a heart
open for the needs of the outward world, and on the other lies an inner fortitude
and an unfaltering endurance.
5. And here, again, we have hinted at the fifth condition: firmness in the carrying
out  of  any  resolution  when  once  it  has  been  made.  Nothing  should  induce  the
disciple  to  deviate  from  any  such  resolution  once  it  is  formed,  save  only  the
perception  that  he  has  made  a  mistake.  Every  resolution  is  a  force,  and  even  if
such  a  force  does  not  produce  immediate  effect  on  the  point  at  which  it  was
directed,  nevertheless  it  works  in  its  own  way.  Success  is  of  great  importance
only when an action arises from desire, but all actions which are rooted in desire
are  worthless  in  relation  to  the  higher  worlds.  There  the  love  expended  on  an
action is alone of importance. In this love, all that impels the student to perform
an  action  ought  to  be  implanted.  Thus  he  will  never  grow  weary  of  again  and
again  carrying  out  in  action  some  resolution,  even  though  he  has  repeatedly
failed.  And  in  this  way  he  arrives  at  the  condition  in  which  he  does  not  first
count  on  the  external  effect  of  his  actions,  but  is  contented  with  the  doing  of
them.  He  will  learn  to  sacrifice  for  the  world  his  actions,  nay,  more,  his  whole
being, without caring at all how his sacrifice may be received. He who wishes to
become  a  disciple  must  declare  himself  ready  for  such  a  sacrifice,  such  an
offering.

6.  A  sixth  condition  is  the  development  of  a  sense  of  gratitude  with  regard  to
everything  which  relates  to  Man.  One  must  realize  that  one's  existence  is,  as  it
were,  a  gift  from  the  entire  universe.  Only  consider  all  that  is  needed  in  order
that each of us may receive and maintain his existence! Consider what we owe to
Nature and to others than ourselves! Those who desire an occult training must be
inclined toward thoughts like these, for he who cannot enter into such thoughts
will be incapable of developing within himself that all-inclusive love which it is
necessary to possess before one can attain to higher knowledge. That which we
do  not  love  cannot  manifest  itself  to  us.  And  every  manifestation  must  fill  us
with gratitude, or we ourselves are not the richer for it.
7.  All  the  conditions  here  set  forth  must  be  united  in  a  seventh:  to  regard  life
continually in the manner demanded by these conditions. The student thus makes
it  possible  to  give  to  his  life  the  stamp  of  uniformity.  All  his  many  modes  of
expression  will,  in  this  way,  be  brought  into  harmony,  and  cease  to  contradict
each other. And thus he will prepare himself for the peace which he must attain
during the preliminary steps of his training.
If  a  person  intend,  earnestly  and  sincerely,  to  fulfil  the  conditions  mentioned
above,  he  may  then  address  himself  to  a  teacher  of  Occultism.  The  latter  will
then  be  found  ready  to  give  the  first  words  of  counsel.  Any  external  formality
will consist of giving to these conditions a complete expression, a knowledge of
which can only be imparted orally to each individual candidate. Since everything
interior  must  manifest  itself  in  an  exterior  way,  they  teach  a  very  important
lesson.  Even  as  a  picture  cannot  be  said  to  be  here,  when  it  exists  only  in  the
brain  of  the  painter,  so,  too,  there  cannot  be  an  occult  training  without  an
external expression.
External forms are regarded as worthless by those only who do not know that the
internal must find expression in the external. It is true that it is the spirit and not
the  form  that  really  matters;  but  just  as  the  form  is  void  without  the  spirit,  so
would the spirit remain inactive as long as it could not create a form.
The  stipulated  conditions  are  so  designed  that  they  may  render  the  disciple
strong enough to fulfil the further demands which the teacher must make. If he
be faulty in the fulfilment of these conditions, then before each new demand he
will  stand  hesitating.  Without  this  fulfilment  he  will  be  lacking  in  that  faith  in

man which it is necessary for him to possess; for on faith in man and a genuine
love for man, all striving after truth must be founded. And the love of man must
be  slowly  widened  out  into  a  love  for  all  living  creatures,  nay,  indeed,  for  all
existence.  He  who  fails  to  fulfil  the  conditions  here  given  will  not  possess  a
perfect love for all up-building, for all creation, nor a tendency to abstain from
all destruction and annihilation as such. The disciple must so train himself that,
not in deeds only, but also in words, thoughts and feelings, he will never destroy
anything  for  the  sake  of  destruction.  He  must  find  his  pleasure  in  the  growing
and  creating  aspect  of  things,  and  is  only  justified  in  assisting  the  apparent
destruction  of  anything  when,  by  such  readjustment,  he  is  able  to  promote  a
greater life. Let it not be thought that, in so saying, it is implied that the disciple
may allow the triumph of evil, but rather that he must endeavor to find, even in
the  bad,  those  aspects  through  which  he  may  change  it  into  good.  He  will  see
more  and  more  clearly  that  the  best  way  to  combat  imperfection  and  evil  is  by
the  creation  of  the  perfect  and  the  good.  The  student  knows  that  nothing  can
come from nothing, but also that the imperfect may be changed into the perfect.
He who develops in himself the tendency to create, will soon find the capacity
for facing the evil.

He  who  enters  an  occult  school  must  be  quite  sure  that  his  intention  is  to
construct and not to destroy. The student ought, therefore, to bring with him the
will for sincere and devoted work, and to this end he ought to be capable of great
devotion,  for  one  should  be  anxious  to  learn  what  one  does  not  yet  know;  he
should look reverently on that which discloses itself. Work and devotion,—these
are  the  fundamental  attributes  which  must  be  claimed  from  the  disciple.  Some
will have to discover that they do not make real progress in the school, even if in
their own opinion they are unceasingly active; they have not grasped in the right
manner  the  meaning  of  work  and  meditation.  That  kind  of  learning  which  is
undertaken  without  meditation  will  advance  the  student  least,  and  the  work
which is done for selfish returns will be the least successful. In the love of work,
the love to do better work; yes, the love to do perfect work, is the quality which
unfolds occult power; and in qualifying for better things one need give little heed
for  greater  returns.  If  he  who  is  learning  seeks  for  wholesome  thoughts  and
sound judgment, he need not spoil his devotion with doubts and suspicions.
The  fact  that  one  does  not  oppose  some  communication  which  has  been  made,
but  gives  to  it  due  attention  and  even  sympathy,  does  not  imply  a  lack  of
independent judgment. Those who have arrived at a somewhat advanced stage of
knowledge  are  aware  that  they  owe  everything  to  a  quiet  attention  and
assimilation,  and  not  to  a  stubborn  personal  judgment.  One  should  always
remember that he does not need to learn what he is already able to understand.
Therefore,  if  one  desires  only  to  judge,  he  is  apt  to  cease  learning.  What  is  of
importance in an occult school, however, is study: one ought to desire, with heart
and soul, to be a student: if one cannot understand something it is far better not
to judge, lest one wrongly condemn; far wiser to wait for a true understanding.
The  higher  one  climbs  up  the  ladder  of  knowledge,  the  more  he  requires  this
faculty  of  calm  and  devotional  listening.  All  perception  of  truths,  all  life  and
activity in the world of spirit, become in these higher regions delicate and subtle
in comparison with the activities of the ordinary mind, and of life in the physical
world. The more the sphere of a man's activity widens out before him, the more
transcendent  is  the  nature  of  the  task  to  be  accomplished  by  him.  It  is  for  this
reason  that,  although  there  is  in  reality  only  one  possible  fact  regarding  the
higher truths, men come to look at them from such different points of view. It is
possible to arrive at this one true standpoint if, through work and devotion, one

has  so  risen  that  he  can  really  behold  the  truth.  Only  he  who  judges  in
accordance  with  preconceived  ideas  and  habitual  ways  of  thought,  rather  than
from sufficient preparation, can arrive at any opinion which differs from the true
one.  Just  as  there  is  only  one  correct  opinion  concerning  a  mathematical
problem, so also with regard to things of the higher worlds; but before one can
arrive at this knowledge he must first prepare himself. Truth and the higher life
do, indeed, abide in every human soul, and it is true that everyone can and must
sooner or later find them for himself.

W. J. COLVILLE'S BOOKS.
A Selection of the Most Popular Works by This Great Author and Well-
known Lecturer in Europe, America and Australia.
Universal  Spiritualism.  Spirit  Communion  in  all  ages  among  all  people.  The
work Has two distinctive features: (1st) A resume of the Spiritual faith and
practice  of  Egypt,  India,  Persia,  Greece,  Rome,  China,  Japan  and  other
ancient  nations,  not  excepting  Europe,  during  Christian  centuries.  (2nd)  A
summary  of  recent  experiences  in  America,  Great  Britain,  Australia,
France,  Germany,  Italy  and  other  modern  lands,  all  tending  to  show  the
persistent  continuity  of  spiritual  revelation.  Clairvoyance,  Telepathy  and
Psychic  Phenomena  in  general  are  dealt  with  in  separate  chapters  at  the
close of the volume, which extends to 352 pages, making it a highly useful
text-book  for  all  who  are  interested  in  the  question  of  human  immortality.
W. J. Colville. Cloth. No. 24256, 1.00
Old  and  New  Psychology.  Twenty-four  chapters,  including  explanatory  essays
on many subjects of vital interest to all teachers and students. W. J. Colville.
Cloth. No. 23766, 1.00
Throne  of  Eden,  The.  Twenty-six  chapters  presenting  important  teachings
entrusted  to  the  writer's  charge;  also  a  record  of  extensive  travel  in  the

Southern  Hemisphere;  and  a  rational  system  of  preventing  as  well  as
healing diseases. W. J. Colville. Cloth. No. 24186, 1.00
Life and Power from Within. An excellent book, embracing the most advanced
mental-physical  teaching  and  the  simplest  rules  for  the  guidance  of  daily
life according to New Thought standards. W. J. Colville. Cloth. No. 23151,
.75
Dashed Against the Rock. A scientific novel, illustrated with many remarkable
diagrams. W. J. Colville. Cloth. No. 22316, .75
Health from Knowledge; or, the Law of Correspondences as applied to healing.
W. J. Colville. Leatherette. No. 22745, .50
Birthdays,  The  Significance  of;  or  Our  places  in  the  universal  Zodiac.  W.  J.
Colville. Leatherette. No. 22191, .50. Paper No. 22195, .40
Onesimus  Templeton.  A  vivid  romance  tracing  the  evolution  of  a  soul  from
bondage to liberty. W. J. Colville. Cloth. No. 23771, .50
Living Decalogue, The. 12 Expository Lectures. W. J. Colville. Leatherette. No.
23156, .50
Glints  of  Wisdom,  or  Helpful  Sayings  for  Busy  Moments.  Abstracts  from
Lectures  by  W.  J.  Colville.  An  encyclopedia  of  psychological  laws
contained in an endless variety of subjects. Leatherette, flexible. No. 22671.
.40. Paper No. 22675, .30
Fate  Mastered-Destiny  Fulfilled.  Three  stirring  essays  on  live  issues.  Very
tasteful presentation volume. W. J. Colville. Cloth: No. 22476, .30
Mental Therapeutics, Elementary Text Book of. Twelve Practical Lessons. W.
J. Colville. No. 22420, .25
Lectures, by W. J. Colville, on various subjects: Atlantis, The Way of Initiation,
Initiation and its Results. Symbolism—Its use and Value, etc. Send for list,
each 10¢. 3 for .25

New  works  and  reprints  of  older  books  will  be  added  to  this  list  as
fast  as  they  can  be  prepared.  Write  for  them;  also  for  the  latest
lectures; either to Mr. Colville or to the publisher.
JAMES ALLEN'S BOOKS.
A Foreward.
James Allen's Books. "I looked upon the world, and saw that it was
shadowed  by  sorrow  and  scorched  by  the  fierce  fires  of
suffering—I  looked  for  the  cause,  but  could  not  find  it  until  I
looked within, and there found both the cause and the self-made
nature  of  the  cause.  I  looked  again,  deeper,  and  found  the
remedy. I found one Law, the Law of Love; one Life, the Life of
adjustment  to  that  Law;  one  Truth,  the  Truth  of  a  conquered
mind and a quiet and obedient heart. And I dreamed of writing a
book which should help men and women, rich or poor, learned
or  unlearned,  worldly  or  unworldly,  to  find  within  themselves
the source of all success, all happiness, all accomplishment, all
truth:  And  the  dream  remained  with  me,  and  at  last  became
substantial, and now I send it forth into the world on its mission
of healing and blessedness, knowing that it cannot fail to reach
the  homes  and  hearts  of  those  who  are  waiting  and  ready  to
receive it."
As a Man Thinketh. Inspiring and helpful "New Thought."
The Path of Prosperity. A way leading out of undesirable conditions to health,
success, power, abounding happiness and the realization of prosperity.
Out from the Heart. Most optimistic and uplifting.
Entering the Kingdom. That heavenly kingdom within the heart of man, where

perfect trust, knowledge, peace and love await all who will enter its Golden
Gateways.
The Way of Peace. It's realization and attainment.
The  Heavenly  Life.  How  to  attain  its  supreme  happiness  in  this  life,  on  this
earth here and now.
Any of the above in either style of binding as follows:
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you'll ask the price per dozen, wanting your every friend to have one.
A SELECTED ASSORTMENT OF BOOKS.
Historical, Fraternal, Symbolical, Mystic, Astrologic, Occult, Psychic,
Spiritualistic, Optimistic, Philosophic, Masonic, New Thought, Etc.
Delivered to any address on receipt of price, or if desired for use on
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and 5% for each additional month.

Altar in the Wilderness, The. In seven chapters—The Golden Age, The Exile,
Life  in  Death,  The  Conflict.  The  Wilderness,  Illumination,  The  Temple.—
representing  the  Seven  Spiritual  Ages  of  Man.  Ethelbert  Johnson.  Cloth,
No. 24231, .50. Paper, No. 24235, .25
Ancient  Mystic  Oriental  Masonry.  Its  teachings,  Rules,  Laws  and  Present
Usages  which  govern  the  Order  at  the  present  day.  Dr.  R.  Swinburne
Clymer. Cloth, No. 22086, 1.50
Ben Hur, a Tale of Christ. The Great Christian Drama. Gen. Lew Wallace. No.
22076, 1.50
Book of the Master, The. A clue to the mysterious religion of Ancient Egypt. W.
Marsham Adams. Cloth, No. 22166, 1.25
Brotherhood. Nature's Law. Burcham Harding. No. 22176, .50
Brother  of  the  Third  Degree.  An  interesting  and  fascinating  story  of  the
thrilling  experiences  of  an  earnest  occult  student  on  his  way  upward  to
those  sublime  heights  of  Universal  Love  and  Devotion  to  Humanity,
attained only by the true initiates of the Great White Brotherhood—a vivid
picture  of  life  in  the  famous  occult  schools  of  Paris  and  the  Far  East;
explaining  much  which  has  so  long  been  veiled  in  mystery.  W.  L.  Carver.
377 pages, Cloth. No. 22161, 1.50
Constructive Psychology. The Constructive Principle of Character Building. Dr.
J. D. Buck. No. 22296, 1.00
Culture  of  Concentration.  Occult  Powers  and  their  acquirement.  Wm.  Q.
Judge. No. 22266, .10
Discovery  of  the  Soul,  The.  Throwing  light  on  the  path  of  progressive  man,
leading through mysticism to the discovery of those unused powers within
the  soul,  which  duly  appropriated  give  expression  to  the  Divine  in  Man.
Floyd B. Wilson. No. 22306, 1.00
Egypt the Cradle of Ancient Masonry. Comprising a history of Egypt, with a
comprehensive  and  authentic  account  of  the  Antiquity  of  Masonry,  the

result  of  many  years  of  personal  investigation  and  exhaustive  research  in
India,  Persia,  Syria  and  the  Valley  of  the  Nile.  Norman  F.  de  Clifford.
Beautifully illustrated.
Art Canvass binding, 2 vol., 9 × 12. 644 pgs,
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Egyptian  Symbols,  A  Comparison  with  those  of  the  Hebrews.  Including
Principle of Symbology, Application to Egyptian Symbols, to the Symbols
of Color and to the Symbols of the Bible. A clear, concise exposition of a
most  interesting  subject,  by  Frederick  Portal.  Translated  from  the  French,
by John W. Simons. Illustrated. No. 22381, 1.00
Harmonies of Evolution.  This  work  marks  out  a  new  path  in  the  treatment  of
the so-called Occult in Nature, attempting to explain rather than to mystify
and to illustrate and elucidate the correlation of spiritual and physical forces
in Nature. Florence Huntley. 463 pgs. No. 22716, 2.00
Hermes and Plato. The mysteries of Egypt and of Eleusis. Edouard Shure. No.
22856, 1.00
History  of  Initiation.  In  Twelve  Lectures:  General  Introduction,  History  of
Initiation  in  Hindostan,  Philosophy  of  the  Eastern  Mysteries,  Initiation  in
Persia,  Initiation  in  Greece,  Ceremonies  of  Initiation  into  the  Mysteries  of
Bacchus,  the  Celtic  Mysteries,  Ceremonies  in  Britain,  Symbols  and
Doctrines of the Druids, Gothic Mysteries, Doctrines and Morality, History
of Initiation in America, comprising the Rites, Ceremonies and Doctrines of
all the Secret and Mysterious Institutions of the Ancient World. Rev. George
Oliver, D.D. Illustrated, 218 pgs. Blue cloth and gilt stamps, 5¼ × 8¼, gilt.
No. 22801, 1.50
History  of  the  Knights  Templar.  C.  G.  Addison.  A  condensed  narrative  or
History of the Great Crusades; a thrilling account of the longest and hardest

struggle for freedom of Christian principles that the world has ever known;
no  such  zeal,  no  such  ardor  has  ever  been  recorded;  no  such  battles  have
been  fought  in  ancient  or  modern  times;  no  such  persecutions,  martyrdom
and suffering for any cause as that endured by the Crusaders, out of which
has grown our beautiful system of Templarism.
The work is also a record of the various events in connection with the
order  from  those  strenuous  times  to  the  present  day,  containing  the
proceedings  of  Triennial  Encampments  down  to  and  including  the
30th at Saratoga in 1907. Some of these original proceedings are very
scarce,  and  only  to  be  found  in  rare  collections.  Order  one  of  the
histories;  get  up  a  club;  ask  for  agency,  and  see  to  it  that  every  Sir
Knight has a better knowledge of his glorious ancestry. We guarantee
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Initiation, The Way of, or how to attain knowledge of the higher world. Rudolf
Steiner,  Ph.D.  Arranged  from  the  translation  by  Max  Gysi.  Notes  by
Edouard  Schuré.  A  valuable  guide  in  a  matter  between  you  and  yourself.
New large type. No. 24276, 1.00, Paper. No. 24280, .75
Initiation and its Results. Rudolf Steiner, Ph.D. (Now in press). A sequel to the
way of Initiation. These works, in the plainest and clearest way, give more
instruction  in  occult  knowledge  than  any  yet  published.  The  Mystics  and
philosophic  press  indorse  them  in  the  highest  terms.  New  large  type.  No.
22976, 1.00

In  Tune  with  the  Infinite.  Ralph  Waldo  Trine.  Bound  in  Japanese  style  or
special silk. No. 22996, 1.25
Josephus.  The  authentic  works  and  life  of  this  great  Jewish  historian  and
celebrated warrior. Translated by Wm. Winston, M.A. 1055 pgs., attractively
bound and illustrated. 7½ × 9½. No. 23061, 1.75
Kingdom  of  Love,  The.  Henry  Frank.  Beautifully  expressed,  wholesome,
helpful and inspiring essays. 245 pgs. No. 23086, 1.00
Koran, The. Commonly called the Alkoran of Mohammed (the Mohammedian
Bible). 559 pgs. No. 23071, 1.50
Krishna  and  Orpheus,  the  Great  Initiates  of  the  East  and  West.  Edouard
Schuré. No. 23106, 1.25
Last Great Initiate, Jesus the. Edouard Schuré. The Essenes, St. John, etc. No.
23056, 1.00
Life and Writings of Dr. Rob't. Fludd, the English Rosicrucian. I. B. Craven.
Cloth. No. 23206, 2.50
Light on the Path.  A  treatise  for  the  personal  use  of  those  who  are  unfamiliar
with  the  Eastern  Wisdom  but  desire  to  enter  within  its  influence.  C.  M.
Cloth. No. 23166, .50, Leather. No. 24266, .75
Lost Word Found, The. "The most compelling bit of literature yet presented by
Dr.  Buck,  and  unlike  anything  ever  written  concerning  the  mystery  of  the
Lost Word." J. D. Buck. No. 23196, .50
Man Limitless. "A study of the possibilities of man when acting under infinite
guidance with which he is in absolute touch." Floyd B. Wilson. No. 23531,
1.25
Man of Mount Moriah, The. From Symbolism and Prophecy to Sacrifice and
Fulfillment—a  wonderfully  interesting  story  of  the  Grand  Architect  at  the
Building  of  King  Solomon's  Temple.  Beautifully  illustrated,  followed  by
forty  pages  of  the  best  Masonic  and  O.E.S.  poetry,  including  "Esther,  a
sacred drama." 334 pgs. Edition after edition has been sold, which enables

us to greatly increase the quality and style of the book for serviceable wear
and richness of appearance. C. M. Boutelle.,
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Mastery  of  Mind  in  the  Making  of  a  Man,  The.  A  searching  analysis  and
exposition  of  the  power  of  mind  in  body-building  and  the  forming  of
personality. Henry Frank. 250 pgs. No. 33336, 1.00
Messianic  Expectation  and  Modern  Judaism.  Solomon  Schindler.  Cloth.  No.
23336, 1.00
Morals  and  Dogma,  Ancient  Accepted  Scottish  Rite  from  the  1st,  to  33d
Degree,  by  Albert  Pike,  Grand  Commander.  This  valuable  work  is  the
result  of  years  of  study,  translations  from  ancient  and  modern  languages,
and  thousands  of  dollars  expenditure  by  the  author.  The  Masonic  and
Theosophical student will find in it a mine of knowledge that can be found
nowhere else, and heretofore within the reach of but few. The greatest book
ever  written  or  printed  about  Free  Masonry.  861  pgs.  6½  ×  9½.  Cloth
binding with gold stamps. No. 23361, 5.25
Myrtle  Baldwin.  A  novel  of  great  interest,  especially  to  the  Fraternity,  as  it  is
full  of  Masonic  principles.  Bro.  Charles  Clark  Munn,  author  of  The
Hermet,  etc.  510  pgs.  5¼  ×  7½.  Illustrated,  green  cloth,  black  and  gold
stamps. An excellent gift. No. 23586, 1.50
Mystical Life of Ours, This. Ralph Waldo Trine. No. 24236, 1.00
Occult  Science  in  India,  and  among  the  Ancients,  with  an  account  of  their
Mystic  Initiations  and  History  of  Spiritualism.  Louis  Jacolliot.  Cloth.  No.
23715, 2.50

Occultist's Travels, An. Willy Reichel. Cloth. No. 33726, 1.00
Paths  to  Power.  "The  struggling  will  gain  strength—the  doubting  assurance—
and  the  despairing  hope,  from  this  book."  Fifteenth  edition.  Floyd  B.
Wilson. No. 23796, 1.00
Philosophy of Fire, The. "There is nothing new under the sun." Fire Philosophy
is  the  foundation  of  all  True  Initiation,  and  all  Mystic  and  Occult
Fraternities, as well as the Secret Doctrine and Ancient Mysteries. Atlantis,
its  Beauty,  and  its  Fall.  The  Templars,  and  Fire  Philosophers.  The
Therapeutae  and  Essenes  and  their  Initiation.  Second  and  very  much
enlarged  edition,  contains  the  Rosicrucian  Fire  Philosophy  according  to
Jennings.  R.  S.  Clymer.  About  250  pgs.  Silk  Cloth.  Symbol  in  gold.  No.
23806, 1.50
Pythagoras and the Delphic Mysteries. Edouard Schuré. No. 23811, 1.50
Queen Moo and the Egyptian Sphinx. A most interesting and valuable work—
the  result  of  extensive  research  among  the  ruined  palaces,  tombs  and
temples, and careful study of the signs, symbols and ancient manuscripts of
the  Mayas  of  prehistoric  Yucatan;  showing  evidences  of  a  civilization
antedating,  by  centuries,  that  of  the  Eastern  Hemisphere,  and  giving  a
reasonable solution of that mystery of the ages—the Origin and Meaning of
the  Egyptian  Sphinx.  Augustus  Le  Plongeon.  Beautifully  illustrated  with
full  page  half-tone  prints,  from  photographs  taken  by  the  author  while
exploring those ancient remains. No. 23851. Reduced from 6.00 to 4.75
Queen Moo's Talisman.  The  Fall  of  the  Maya  Empire.  A  beautiful  Poem  with
Introduction  and  Explanatory  Argument.  Alice  Le  Plongeon.  Profusely
illustrated. Cloth. No. 23841, 1.50
Rose Croix, The. A story of Two Hemispheres. A most interesting novel. David
Tod Gilliam. 369 pgs. No. 23946, 1.60
Rosicrucians, The. Their Teachings and Mysteries according to the Manifestoes
issued  at  various  times  by  the  fraternity  itself.  Also  some  of  their  secret
Teachings  and  the  mystery  of  the  Order  explained.  Bro.  R.  Swinburne

Clymer. 304 pgs. No. 23906, 6.00
Rubaiyat of Omar Khayyam, The. With 12 full page illustrations in colors and
tinted  border  designs,  6  ×  9.  Deckel  edge,  No.  23936  1.25.  Watered  Silk,
No. 23940, 2.00. Limp Leather, No. 23937, 2.00
Sacred  Mysteries.  Freemasonry  in  times  anterior  to  the  Temple  of  Solomon.
Relics  of  the  Mayas  and  Quiches  11,500  years  ago,  their  relation  to  the
Sacred  Mysteries  of  Egypt,  Greece,  Chaldea  and  India.  Augustus  Le
Plongeon. No. 23956, 2.50
Sermon on the Mount, and other Extracts from the New Testament. A verbatim
translation  from  the  Greek  with  notes  on  the  Mystical  or  Arcane  Sense.
James M. Pryse. Cloth. No. 24076, .60
Servant in the House, The. A beautiful and uplifting drama of Brotherly Love.
Charles Rann Kennedy. No. 23966, 1.25
Signs and Symbols. Dr.  George  Oliver.  Illustrated  and  explained  in  a  series  of
twelve lectures on Freemasonry. No. 23986, 1.50
Sixth  and  Seventh  Books  of  Moses,  The.  The  wonderful  arts  of  the  old  wise
Hebrews, taken from the Mosaic books of the Kabbalah and the Talmud, for
the good of mankind. 100 pgs. Paper, No. 24040, .75
Story  of  the  Other  Wise  Man,  The.  A  beautiful  narrative.  Henry  Van  Dyke.
Exquisitely  printed  and  bound.  Cloth,  No.  23961,  .50.  and  Limp  Leather.
No. 23962, 1.00
Spirit of Freemasonry. Comprising lectures on the State of Freemasonry in the
Eighteenth  Century,  the  Design,  Rites,  Ceremonies  and  Institutions  of  the
Ancients,  Nature  of  the  Lodge,  Furniture,  Apparel  and  Jewels  of  Masons,
Temple at Jerusalem Geometry, Master Mason's Order, Secrecy of Masons,
Charity,  Brotherly  Love,  Occupations,  and  a  Corollary;  followed  by  an
Appendix containing Charges, Addresses and Orations on various Masonic
occasions.  William  Hutchinson.  With  copious  notes,  critical  and
explanatory, of great value, by the Rev. George Oliver. No. 24021, 1.50

Swedenborg  Rite,  and  the  Great  Masonic  Leaders  of  the  Eighteenth  Century.
The  Masonic  career  of  Swedenborg  and  his  followers,  and  the  relation
between  the  symbolic  system  of  Swedenborgianism  and  modern
Freemasonry. Samuel Beswick. No. 24051, 1.00
Symbol of Glory, showing the Object and End of Freemasonry in a valedictory
and thirteen lectures: Masonic Science, Poetry and Philosophy, Knowledge,
Doctrines, Circle and Parallel Meaning, Great Lights, and Masonic Ladder,
Theological  Virtues  and  Masonry,  Clouded  Canopy  and  Ladder  Symbols,
Application,  Blazing  Star,  Symbol  of  Glory,  etc.  Rev.  George  Oliver.  298
pgs., cloth, black and gold stamps. No. 24061, 1.50
Symbolism  of  Freemasonry.  Illustrating  and  Explaining  its  Science  and
Philosophy, its Legends, Myths and Symbols. Mackey. 360 pgs. No. 24071,
1.50
Temple,  The.  Its  Ministry  and  Services  at  the  Time  of  Jesus  Christ.  Rev.  Dr.
Eidersheim. 308 pgs. No. 24201, 1.50
Through  Silence  to  Realization.  This  work  embodies  a  system  of  instruction
for mental growth and attainment of ideals. Floyd B. Wilson. 5½ × 7½. No.
24241, 1.00
Voice of the Silence, and Other Chosen Fragments from the Book of the Golden
Precepts  for  the  Daily  Use  of  Lanoos.  B.  P.  Blavatsky.  Cloth.  No.  24266,
.50. Leather. No. 24267, .75
Condensed List of New Books, etc., Regularly in Stock, for Sale, Exchange
or Circulating Library Use. May be Exchanged if not Found to be What is
Wanted. Order By Number.
22001 A.A.S.R., Book of the. McClenachan
3.00
22011 Adoptive Rite, revised, enlarged. Macoy
1.00
22021 Ahiman Rezon, General. Sickels
2.00
22024 Morocco binding, gilt edges
3.50

22036 Akin's Manual of the Lodge
1.25
22006 All These Things Added. Allen
1.00
24231 Altar in the Wilderness. Johnson. Cloth
.50
24235 Paper
.25
22051 Amaranth Odes
.20
22055 Paper
.15
22041 Amaranth Ritual, revised, enlarged. Macoy
1.00
22081 Ancient Const. Reprint 1723. Music. Anderson
1.00
22056 Ancient Mysteries and Modern Masonry
1.00
22060 Paper. Rev. Charles H. Vail
.50
22071 Annotated Constitutions. Simons
1.00
23726 An Occultist's Travels. Reichel. Cloth
1.00
22086 Ancient Mystic Oriental Masonry. Clymer
1.50
22110 Ancient Order of Hurcules (Burlesque), 6 copies
5.00
22096 Ante Room Talks, Bloomer
1.00
22091 Antiquities of Freemasonry. Oliver
1.50
22101 Antiquities of the Orient Unveiled. Redding
1.50
22146 Arcane Schools-Hist. of Fmsy. John Yorker
4.75
22016 As a Man Thinketh. J. Allen. Cloth, 4¼ × 7¼
.50
22017 Leather
.75
22018 Watered Silk
.75
22019 Special Gift Edition
.75
22020 Paper
.15
22076 Ben Hur. Wallace
1.50
22141 Bible Testimony to Theosophical Truths
.10
22175 Biography of Mrs. Babington
.25
22191 Birthdays, Their Significance. Colville
.50
22195 Paper
.40
22001 Book of A.A.S.R. McClenachan
3.00
22146 Book of I.O.O.F. Forms
1.00
22151 Book of the Chapter. Mackey
1.60
22166 Book of the Master. Adams. Cloth
1.25
22176 Brotherhood. Harding
.50

22186 Brotherhood of Healers. J. Macbeth. Cloth
.50
22161 Brother of Third Degree. Carver
1.50
22067 Buechners Fraternal Register, vest pock. leather
.60
22181 Busbee's Digest, I.O.O.F.
4.00
22151 Chapter, Book of the, Mackey, Cloth
1.60
22221 Chapter Music. Ilsley
.15
22230 Charges of a Mason. Chase
.15
22201 Christmas, Easter and Burial Services, K.T.
.45
22202 Leather. Rev. Cornelius L. Twing
.75
22204 Morocco
1.00
22205 Paper
.35
22210 Coles Initiation Ritual (Burlesque), 6 copies
3.75
24011 Colorado Grand Lodge Monitor. Foster. Cloth
.75
24012 Leather
1.00
22246 Concise Cyclopedia of Freemasonry. Hawkins
1.00
22211 Concordia, words only. Ilsley
.25
22281 Constitution and History, A.A.S.R.
2.00
22295 Constitutions, O.E.S., Africa, paper
.25
22236 Cosmogony of Evolution. Ingalese. Cloth
2.00
22266 Culture of Concentration. W. Q. Judge
.10
22296 Constructive Psychology. Buck
1.00
22231 Council Monitor, Chase
1.00
22241 Council Monitor. Mackey
2.00
22251 Craft Masonry. Cunningham
1.00
22254 Morocco
1.50
22261 Cross Masonic Chart, Revised
1.75
22256 Crucifixion, by an Eye Witness
1.00
22241 Cryptic Masonry. Mackey
2.00
22411 Cyclopedia of Fraternities. Stevens
4.50
22271 Cushing's Manual, Parliamentary Law
.75
22316 Dashed Against the Rock. Colville
.75
22340 Daughters of Sphinx (Burlesque), 6 copies
5.00
22301 Diagram of Parliamentary Rules. Smith
.50

22304 Morocco, parchment chart
1.00
22306 Discovery of the Soul
1.00
22346 Divine Pedigree of Man. T. J. Hudson
1.50
22331 Dream Child. Huntley
.75
22311 Drew's Monitor, small
.60
22351 Early History and Antiquities. Fort
3.50
22366 Early History and Proceedings, N.Y. Vol. I
2.50
22361 Early History, New York. Ross
2.50
22371 Eden to Malta. Beller
1.50
22381 Egyptian Symbols. Portal, Simons
1.00
22421 Egypt the Cradle of Msry. de Clifford, 2 vol.
6.75
22423 Half American morocco, 2 vol.
7.50
22424 Full American morocco, 2 vol.
10.00
22425 Full Persian morocco, 1 vol.
10.00
22981 Election and Installation
.40
22985 Paper
.25
22376 Emerson's Essays
1.00
22391 Ency. and History. Oliver & Macoy. Cloth
2.75
22392 Library, sheep, marble edge
3.00
22395 Half American Russia
3.25
22393 Half American Morocco
3.50
22397 Full American Russia
4.25
22394 Full American Morocco
5.75
23398 Full Persian Morocco
8.50
22401 Encyclopedia, Mackey, McClenachan, cloth
4.50
22402 Sheep
6.00
22405 Half Russia, Gilt top
6.50
22404 Full morocco
8.00
22406 Two Volume Edition
11.00
22411 Encyclopedia of Fraternities. Stevens
4.50
22356 Entering the Kingdom. J. Allen
.50
22357 Leather
.75
22358 Watered Silk
.75

22359 Special Gift Edition
.75
22360 Paper
.15
22396 Evolution of the Soul. T. J. Hudson
1.50
22476 Fate Mastered
.30
22465 Female Masonry, "A la Lease"
.50
22091 Five Grand Periods of Masonry. Oliver
1.50
22471 Five Jewels of the Orient, The. Burton
1.00
22490 Floral March. Simpson
.40
22481 Floral Work. Bunnell
.40
22485 Paper
.25
24006 Florida Monitor, Gr. Lodge Comm
.75
24007 Leather
1.00
22530 Freemasonry and Jesuitry
.15
22571 Freemason's Monitor. Sickels
1.00
22572 Same, Lodge, to Comdy., leather
1.50
22511 Freemason's Monitor. Thornberg
1.25
22512 Leather
2.00
22501 Freemason's Monitor. Webb. Cloth
.75
22502 Leather
1.00
22556 Freimaurer's Handbuch. Committee
1.00
22557 Leather
1.25
22551 Freimaurer's Handbuch, small
.60
22581 Fundamental Truths. N.D. Cloth
.50
22156 Funeral Services. Simons—Macoy
.35
22160 Paper bound
.25
22651 Gem of Song, O.E.S. Pitkin & Mathews
.50
22655 Paper
.25
22021 General Ahiman Rezon, a Large Monitor
2.00
22024 Same, morocco and gilt. Sickels—Macoy
3.50
22656 Genius of Freemasonry. Buck
1.00
22661 Great Work. T.K.
2.00
22645 Guide to Chapter. Sheville, Gould, limp cloth
.75
22641 Same in cloth and gilt binding
1.00

22642 Leather bound with flap
1.25
22644 Bound in imitation cowhide morocco
1.50
22646 Large library size, cloth bound
1.50
22649 Same in imitation morocco
2.00
22311 Hand Book of Freemasonry. Drew
.60
22711 Harmonia. Music, Cutler
.25
22716 Harmonies of Evolution. Huntley
2.00
22741 Health from Knowledge. Colville
.75
22745 Leatherette
.50
22851 Heavenly Life. James Allen. Cloth
.50
22856 Hermes and Plato. Schuré
1.00
22721 Hermetic Writing of Paracelsus. Waite. 2 vol.
18.00
22866 Heroines of Jerico. Ceremonies. Cloth. Dickson
.75
22861 Heroines of Jerico. Ritual, Cloth. Dickson
.50
22723 Historical Landmarks. Oliver
4.00
22726 Historical Sketch—Morton Commandery
2.00
22731 History and Power of Mind. Ingalese. Cloth
2.00
22751 History of A. &. A. Scottish Rite. Folger
3.00
22791 History of Colored Freemasonry. Grimshaw
1.25
22771 History of Freemasonry, Concise. Gould. Cloth
2.75
22772 Library—sheep
4.00
22773 Half Morocco
3.75
22774 Full Morocco
4.75
22775 Levant
8.50
22761 Hist. of Freemasonry & Concordant Orders
4.50
22763 Half Morocco. Stillson & Hughan
5.50
22764 Full Morocco
6.50
22765 Levant
10.00
22780 History of Frmsy. Gould, 6 vol. ½ calf
25.00
22779 Morocco. (Shopworn, sets only)
30.00
22781 History of Freemasonry. Mitchell, 2 vols.
4.00
22782 Library—sheep
5.00
22784 Morocco
6.00

22801 History of Initiation. Oliver
1.50
22811 History of K.T. Revised. Addison
3.25
22812 Library Sheep
3.50
22818 Half American Russia
3.75
22813 Half American Morocco
4.00
22819 Full American Russia
4.75
22814 Full American Morocco
5.00
22817 Full Persian Morocco
8.75
22831 History of O.E.S. Engle
2.25
22841 History of Rosicrucians—Waite
2.50
24276 Initiation, Way of. Rudolf Steiner, Ph.D.
1.00
24280 Paper
.75
22976 Initiation and Its Results. Rudolf Steiner, Ph.D.
1.00
23010 Initiation of a Candidate—6 copies (Burlesque)
5.00
22991 Indian Masonry. Wright
1.50
22986 In Memoriam—Orin Welsh. (Shopworn)
1.50
22981 Installation Ceremonies. Simons—Whiting
.40
22985 Paper
.25
22281 Introduction and History, A.A.S.R.
2.00
22996 In Tune with the Infinite. Trine
1.25
23011 I.O.O.F. Hist. and Manual
3.75
23013 Half Morocco
4.75
23914 Full Morocco
6.50
23001 Irish Prince and Hebrew Prophet. Kissick
1.50
23046 Jerico Road. (I.O.O.F.) Thompson
1.00
22530 Jesuitry and Frmsy. Rameses
.15
23056 Jesus, the Last Great Initiate. Schuré
1.00
23076 Jewels of Pythian Knighthood, cloth
3.00
23078 Half Morocco
4.00
23079 Full Morocco
5.00
23061 Josephus, The Works of
1.75
23121 Kabbalah Unveiled. S. L. M. Mathers. Cloth
3.50
23086 Kingdom of Love. Frank
1.00

23120 King Solomon's Secret (Farce)
.35
23092 K. of P. Drill. Carnahan. Leather
1.50
23091 Cloth
1.00
23115 Knights of the Zoroasters (Burlesque), 6 copies
3.75
23070 Knight Templar Melodies, per doz.
4.80
23071 Koran. Translated by Sale
1.50
23106 Krishna and Orpheus. Schuré
1.25
26045 Labyrinth as a Life Story. O.E.S. Paper
.25
23141 Law of Mental Medicine. T. J. Hudson
1.50
23146 Law of Psychic Phenomena. T. J. Hudson
1.50
23161 Lexicon of Freemasonry. Mackey
3.00
23151 Life and Power from Within. Colville
.75
23186 Life and Doctrine of Paracelsus. Cloth
2.50
23286 Life and Writings of Dr. Robt. Fludd. Cloth
2.50
23176 Light of Asia. Edwin Arnold
.75
23166 Light on the Path. M.C. Cloth
.50
23167 Leather
.75
23181 Lights and Shadows. Morris—Mackey
2.50
23156 Living Decalogue. Colville
.50
23191 Lodge Goat. Comic
2.00
23201 Lodge Music. Ilsley
.15
23196 Lost Word Found. Buck
.50
23221 Low Twelve. Ellis
1.50
23224 Morocco
2.50
23472 Mackey's Ritualist, leather
1.60
23531 Man Limitless. Wilson
1.25
23481 Man of Mount Moriah. Boutelle
2.40
23483 Half Morocco
3.20
23486 Half Russia
2.80
23487 Half Russia, gilt edges
3.60
23488 Half Morocco, gilt edges
4.00
28485 Paper
1.60
23521 Manual, Lodge of Perfection. Nor. Jurisdiction
1.50

23517 Manual of Lodge of N.J. (New)
1.25
23491 Manual of the Chapter. Sheville and Gould
.75
23501 Manual of the Lodge. Mackey
2.00
23511 Manual of the Lodge of N.J. Illust'd.
.25
23512 Leather
.35
23526 Masonic Burial Services. Macoy
.50
23461 Masonic Eclectic, 2 vols., shopworn
1.00
23541 Masonic Gem. Rev. A. L. Alford
.50
23551 Masonic Jurisprudence. Simons
1.50
23561 Masonic Jurisprudence. Mackey
2.50
23401 Masonic Jurisprudence and Symbolism. Lawrence 1.00
23581 Masonic Law and Practice. Lockwood
1.00
23261 Masonic Lodge Music, (Kane Lodge, N.J.)
.40
23265 Paper
.25
23271 Masonic Light on Abduction of Morgan
1.00
23591 Masonic Musical Manual. Lithographed
.75
23594 Leather. W. H. Janes. Lithographed
1.00
23595 Paper Board, 7½ × 10. Lithographed
.50
23600 Paper Flexible. Lithographed
.35
23592 Paper Board. Cheaper Print
.35
23593 Paper Flexible. Cheaper Print
.25
23596 Cloth Board. Cheaper Print
.60
23598 Paper Flexible. Words only 4 × 6
.20
23597 Cloth Flexible. Words only 4 × 6
.25
23599 Cloth Board and Stamp. Words only 4 × 6
.35
23620 Masonic Orpheus. Words and Music. Dow
1.75
23571 Masonic Parliamentary Law. Mackey
2.00
23285 Masonic Poetry. Morris. Silk cloth, gilt edge
3.50
23291 Masonic Sketch Book. E. du Laurans
2.00
23311 Masonic Token. Anderson
2.25
23301 Masonic Trials. Treatise upon Law. Look
1.50
23306 Mastery of Mind in Making of Man. Frank
1.00
23321 Maurerisches Liederbuch. Roehr. Cloth
.25

23336 Messianic Expectations and Modern Judaism
1.00
22420 Metal Therapeutics. A Text Book. Colville
.25
23346 Meyer's Tactics
1.00
23345 Middle Chamber Work. Paper
.25
22501 Miniature Monitor. Webb
.75
22502 Leather
1.00
33390 Missing Link (Burlesque), 6 copies
3.00
33389 Same with outfit
5.00
23356 Mission of Masonry. Peters
.50
23360 Paper
.35
23351 Monitor of A.A.S.R. By Webb—Carson
1.50
23376 Monitor—Grand Lodge N.Y.
1.00
23570 Moot Court Martial, 6 copies (Burlesque)
2.00
23361 Morals and Dogma, Scottish Rite. Pike
5.25
23580 Munchers of Hard Tack, 6 copies (Burlesque)
3.75
23671 Music of Chapter. Marsh. Cloth
.65
23673 Paper Flexible
.25
23674 American Morocco
1.00
23675 Paper Board
.40
23586 Myrtle Baldwin. Munn
1.50
23411 Mystic Chord. Mabie
.50
23415 Paper
.25
23421 Mystic Masonry. Buck
1.50
23181 Mystic Tie. Morris—Mackey
2.50
23701 New Light from the Great Pyramid. Parsons
4.00
23707 New Odd Fellows Manual—Grosh, leather
1.50
23706 Cloth. Larger Edition
2.50
23709 Morocco and Gilt. Larger Edition
3.25
23700 New Woman (Burlesque), 4 copies
1.00
23712 Nuggets from King Solomon's Mines. Schmalz
2.00
23721 Obelisk and Freemasonry. Weisse, paper
1.00
23731 Obituary Rites of Freemasonry. Macoy
.50
23716 Occult Science in India. Jacolliot. Cloth
2.50

23776 Ocean of Theosophy, The. W. Q. Judge. Cloth
.75
23013 Half Morocco
3.75
23014 Full Morocco
5.50
23011 Odd Fellowship. His. and Manual. Ross
3.75
23736 Odd Fellowship, Official History. Canvas
3.75
23737 Half Morocco. Art canvas
4.75
23738 Full Morocco
5.50
23746 O.E.S. Burial Services. Macoy
.50
23741 O.E.S. Manual. Macoy. Original Edition
.75
23766 Old and New Psychology. Colville
1.00
23771 Onesimus Templeton. Colville
.50
23786 On the Road to Self-Knowledge. Jones. Cloth
.50
23640 Oriental Order of Humility, 6 copies (Burlesque)
1.00
23821 Origin of Freemasonry and K.T. Bennett
1.75
22756 Out From the Heart. J. Allen. Cloth
.50
22757 Leather
.75
22758 Watered Silk
.75
22759 Special Gift Edition
.75
22760 Paper
.15
23791 Path of Prosperity, The. J. Allen
.50
23792 Leather
.75
23793 Watered Silk
.75
23794 Special Gift Edition
.75
23795 Paper
.15
23796 Paths to Power. Wilson
1.00
23816 Perfect Way; or, Finding of Christ. Kingsford
2.00
23281 Embossed Cloth Cover
2.75
23806 Philosophy of Fire. Clymer. Cloth
1.50
23285 Poetry of Freemasonry. Morris. Silk cloth, gilt
3.50
23751 Prelate's Lesson
1.00
23551 Principles, Practice, Masonic Law. Simons
1.50
23805 Put Through (Comic)
.25
23811 Pythagoras and the Delphic Mysteries. Schuré
1.50

23081 Pythian Knighthood, cloth. Cornahan
3.00
23083 Half Morocco
4.00
23084 Full Morocco
5.00
23851 Queen Moo and Egyptian Sphinx. Le Plongeon
4.75
23841 Queen Moo's Talisman. Cloth
1.50
23850 Queen of Sahara, 6 copies (Burlesque)
3.00
23861 Queen of the South. Macoy
.40
23865 Paper
.25
23870 Ransford Drill. O.E.S.
.75
23886 Red Blood of Odd Fellowship
1.50
23860 Review of Cryptic Masonry. Warvelle, paper
.15
23901 Roberts' Rules of Order
.75
23946 Rose Croix. Gilliam
1.60
23906 Rosicrucians. Clymer
3.00
23915 Royal Arch Companion. Chase, limp cloth
.75
23911 Same in cloth and gilt binding
1.00
23912 Leather bound with flap
1.25
23925 Royal Arch Standard. McGown, limp cloth
.75
22921 Same in cloth and gilt binding
1.00
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Footnotes
[1] Translated by kind permission of the author from the introduction to Le
Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par
Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.
[2] A speech delivered in Paris, 28th August 1878. See also Haeckel's
History of Natural Creation, 13th lecture.
[3] This is how Dr. Steiner himself describes the famous German naturalist:
"Haeckel's personality is captivating. It is the most complete contrast to
the tone of his writings. If Haeckel had but made a slight study of the
philosophy of which he speaks, not even as a dilettante, but like a
child, he would have drawn the most lofty spiritual conclusions from
his phylogenetic studies. Haeckel's doctrine is grand, but Haeckel
himself is the worst of commentators on his doctrine. It is not by
showing our contemporaries the weak points in Haeckel's doctrine that
we can promote intellectual progress, but by pointing out to them the
grandeur of his phylogenetic thought." Steiner has developed these
ideas in two works: Welt und Lebensanschauungen im 19ten
Jahrhundert (Theories of the Universe and of Life in the Nineteenth
Century), and Haeckel und seine Gegner (Haeckel and his Opponents).

[4] Die Mystik, im Aufgange des neuzeitlichen Geisteslebens (1901); Das
Christentum als mystische Tatsache (1902); Theosophie (1904). He is
now preparing an important book, which will no doubt be his chief
work, and which is to be called Geheimwissenschaft (Occult Science).
[5] Translated from Lusifer-Gnosis (May to Dec. 1904), a theosophical
magazine, published by M. Altmann, Leipzig, and edited by Dr.
Rudolph Steiner (17 Motzstrasse, Berlin, W.). This translation
appeared first in the Theosophist (October 1907-June 1908), a
magazine of Brotherhood, of Comparative Religion, Philosophy and
Science, and of Occultism. Edited by Annie Besant, President of the
Theosophical Society, Adyar, Madras.
[6] In the last chapter of the book entitled Theosophie (Berlin, C. A.
Schwetschke und Sohn), Dr. Rudolf Steiner fully describes this "Path
of Knowledge;" here it is only intended to give some practical details.
[7] It should be remarked that artistic perception, when coupled with a quiet
introspective nature, forms the best foundation for the development of
occult faculties. It pierces through the superficial aspect of things and
in so doing touches their secrets.
[8] Only to him, who listens disinterestedly, comes the ability to perceive
really from within, silently, and without emotion arising from personal
opinion or personal taste,—to such only can the Great Souls, who are
known in Occultism as the Masters speak. As long as our opinions and
feelings are in a state of vehement opposition to the communications
from the Masters, They remain silent.
[9] The fact here mentioned, in its bearing on the contemplation of crystals,
is in many ways distorted by those who have only heard of it in an
outward (exoteric) manner, and in this way such practises as crystal-
gazing have their origin. Misrepresentations of such a kind are the
outcome of misunderstanding. They have been described in many
books, but they never form the subject of genuine (esoteric) teaching.
[10] Anyone who might object that a microscopical examination would reveal
the difference between the two would only show that he has failed to

grasp the intention of the experiment. The intention is not to
investigate the physical structure of the object, but to use it as a means
for the development of psychic force.
Transcriber's  Note:  There  is  no  corresponding  anchor  for
footnote number 5.
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Document Outline

- Start

Table of Contents

- 7
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- É[1]
- [4]
- et
- s,
- al
- Start