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+The Project Gutenberg EBook of The Way of Initiation, by Rudolf Steiner
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+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
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE WAY OF INITIATION ***
+
+
+
+
+Produced by Bruce Albrecht and the Online Distributed
+Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+  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
+
+
+
+
+  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.
+
+
+  Copyright 1910
+  BY
+  MACOY PUBLISHING
+  AND
+  MASONIC SUPPLY CO.
+
+  45-47-49 JOHN ST.
+  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
+
+
+
+
+Transcriber's Note: Words printed in bold are noted with tildes;
+~bold~. There is no corresponding anchor for footnote number 5.
+
+
+
+
+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.
+
+          [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.
+
+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 amoeba 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]
+
+          [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).
+
+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]
+
+          [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).
+
+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.
+
+          [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.
+
+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]
+
+          [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.
+
+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]
+
+          [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.
+
+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]
+
+          [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.
+
+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]
+
+          [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.
+
+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."
+
+          [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.
+
+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:
+
+  Paper Covers, size 4-1/4 × 7-1/4  "    "   "     "  .15
+  Cloth Binding,   "   "       "    "    "   "     "  .50
+  Leather Binding, "   "       "    "    "   "     "  .75
+  Watered Silk,    "   "       "    "    "   "     "  .75
+  Special Gift Editions, with colored borders,
+    5-1/2 × 7-3/4, embossed                           .75
+
+    _Order and read one of the books--say The Path of Prosperity, and
+    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
+our Circulating Library plan; send us the price of the book, and we
+will prepay postage to you. After reading return it to us carefully
+protected and we will return the money (except on paper bindings), less
+the postage we have paid on it, and 10% for the first month's use, 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, No. 22421   6.75 Half
+  American Morocco, 2 vol., "    "   "          No. 22423   7.50 Full
+  American Morocco, 2 vol., "    "   "          No. 22424  10.00 Full
+  Persian Morocco, 1 vol.,  "    "   "          No. 22425  10.00
+
+~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, 5-1/4 × 8-1/4,
+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 they will
+sell.
+
+  Full art canvass.      No. 22811       3.25
+  Library sheep.         No. 22812       3.50
+  Half American Russia.  No. 22818       3.75
+  Half American Morocco. No. 22813       4.00
+  Full American Russia.  No. 22819       4.75
+  Full American Morocco. No. 22814       5.00
+  Full Persian Morocco.  No. 22817       8.75
+
+~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. 7-1/2 × 9-1/2. 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._,
+
+  Half Morocco and full gilt.     No. 23488          4.00
+  Half Russia and full gilt.      No. 23487          3.60
+  Half Morocco, marble edge.      No. 23483          3.20
+  Half Russia, marble edge.       No. 23486          2.80
+  Half Cloth, marble edge.        No. 23481          2.40
+  Heavy Paper Sides, marble edge. No. 23485          1.60
+
+~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. 6-1/2 × 9-1/2. 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. 5-1/4 × 7-1/2. 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._ 5-1/2 × 7-1/2. 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, 4-1/4 × 7-1/4       .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
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+<pre>
+
+The Project Gutenberg EBook of The Way of Initiation, by Rudolf Steiner
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+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
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE WAY OF INITIATION ***
+
+
+
+
+Produced by Bruce Albrecht and the Online Distributed
+Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+</pre>
+
+
+<div class="reduced">
+<p class="ctr">
+  <big>THE WAY OF INITIATION</big>
+</p>
+
+
+<p class="ctr">
+  BY THE SAME AUTHOR
+</p>
+
+<p class="ctr">
+  <big>INITIATION AND ITS RESULTS</big>
+</p>
+
+<p class="ctr">
+  <small>a sequel to the</small>
+</p>
+
+<p class="ctr">
+  "WAY OF INITIATION"
+</p>
+
+<p class="ctr">
+  By<br>
+  RUDOLF STEINER, Ph.D.
+</p>
+
+<p class="ctr"><small>Translated from the German by Clifford Bax</small>
+</p>
+<hr class="tiny">
+
+<p class="ctr">
+CONTENTS
+</p>
+
+<table summary="List">
+<tr>
+<td class="chpt">&nbsp;</td>
+<td class="txt">A FOREWORD</td>
+</tr>
+
+<tr>
+<td class="chpt">I.</td>
+<td class="txt">THE ASTRAL CENTERS (CHAKRAS)</td>
+</tr>
+
+<tr>
+<td class="chpt">II.</td>
+<td class="txt">THE CONSTITUTION OF THE ETHERIC BODY</td>
+</tr>
+<tr>
+<td class="chpt">III.</td>
+<td class="txt">DREAM LIFE</td>
+</tr>
+
+<tr>
+<td class="chpt">IV.</td>
+<td class="txt">THE THREE STATES OF CONSCIOUSNESS</td>
+</tr>
+
+<tr>
+<td class="chpt">V.</td>
+<td class="txt">THE DISSOCIATION OF HUMAN PERSONALITY DURING INITIATION</td>
+</tr>
+
+<tr>
+<td class="chpt">VI.</td>
+<td class="txt">THE FIRST GUARDIAN OF THE THRESHOLD</td>
+</tr>
+
+<tr>
+<td class="chpt">VII.</td>
+<td class="txt">THE SECOND GUARDIAN OF THE THRESHOLD</td>
+</tr>
+
+<tr>
+<td class="chpt">&nbsp;</td>
+<td class="txt">SELECTED LIST OF OCCULT WORKS</td>
+</tr>
+</table>
+
+<hr class="tiny">
+
+<p class="ctr">
+In same clear print and rich binding as this book
+</p>
+
+<hr class="tiny">
+
+<p class="ctr">
+PRICE $1.00 PREPAID
+</p>
+</div>
+
+<hr class="med">
+
+<div class="figcenter"><div class="figcenter"><img src="images/frontis.jpg" alt="Dr. Rudolf Steiner" width="339" height="500"></div>
+<p class="caption">Dr. Rudolf Steiner</p></div>
+<br>
+
+<p class="fm3">
+  THE
+</p>
+
+<p class="fm1">
+WAY OF INITIATION
+</p>
+
+<p class="fm4">
+  OR
+</p>
+
+<p class="fm3">
+  HOW TO ATTAIN KNOWLEDGE OF THE<br>HIGHER WORLDS
+</p>
+<br>
+<p class="fm4">
+  BY
+</p>
+
+<p class="fm2">
+RUDOLF STEINER, Ph.D.
+</p>
+<br>
+<p class="fm3">
+  FROM THE GERMAN<br>
+  BY<br>
+  <b>MAX GYSI</b>
+</p>
+<br>
+<p class="fm3">
+  WITH SOME BIOGRAPHICAL NOTES OF THE AUTHOR BY<br>
+  <b>EDOUARD SCHUR&Eacute;</b>
+</p>
+<br>
+<p class="fm4">
+  FIRST AMERICANIZED EDITION
+</p>
+<br>
+<p class="fm4">
+  MACOY PUBLISHING AND MASONIC SUPPLY CO.<br>
+  NEW YORK, U.S.A.
+</p>
+
+
+<div class="figcenter"><img src="images/001.jpg" alt="Copyright 1910 BY MACOY PUBLISHING AND MASONIC SUPPLY CO.,
+45-47-49 JOHN ST. New York, U.S.A." width="424" height="450"></div>
+
+<hr class="med">
+
+
+<p class="section">
+CONTENTS.
+</p>
+
+<table summary="Contents">
+
+<tr>
+<td class="chpt">&nbsp;</td>
+<td class="txt">&nbsp;</td>
+<td class="pg"><small>PAGE</small></td>
+</tr>
+
+<tr>
+<td class="chpt">&nbsp;</td>
+<td class="txt">The Personality of Rudolf Steiner and His Development</td>
+<td class="pg"><a href="#steiner">7</a></td>
+</tr>
+
+<tr>
+<td class="chpt">I.</td>
+<td class="txt">The Superphysical World and Its Gnosis</td>
+<td class="pg"><a href="#I">33</a></td>
+</tr>
+
+<tr>
+<td class="chpt">II.</td>
+<td class="txt">How to Attain Knowledge of the Higher Worlds</td>
+<td class="pg"><a href="#II">50</a></td>
+</tr>
+
+<tr>
+<td class="chpt">III.</td>
+<td class="txt">The Path of Discipleship</td>
+<td class="pg"><a href="#III">65</a></td>
+</tr>
+
+<tr>
+<td class="chpt">IV.</td>
+<td class="txt">Probation</td>
+<td class="pg"><a href="#IV">81</a></td>
+</tr>
+
+<tr>
+<td class="chpt">V.</td>
+<td class="txt">Enlightenment</td>
+<td class="pg"><a href="#V">93</a></td>
+</tr>
+
+<tr>
+<td class="chpt">VI.</td>
+<td class="txt">Initiation</td>
+<td class="pg"><a href="#VI">117</a></td>
+</tr>
+
+<tr>
+<td class="chpt">VII.</td>
+<td class="txt">The Higher Education of the Soul</td>
+<td class="pg"><a href="#VII">135</a></td>
+</tr>
+
+<tr>
+<td class="chpt">VIII.</td>
+<td class="txt">The Conditions of Discipleship</td>
+<td class="pg"><a href="#VIII">149</a></td>
+</tr>
+
+<tr>
+<td class="chpt">&nbsp;</td>
+<td class="txt">List of Occult and Kindred Books</td>
+<td class="pg"><a href="#list">165</a></td>
+</tr>
+</table>
+
+<hr class="med">
+
+
+
+<p class="section2">
+TRANSLATOR'S NOTE.
+</p>
+
+<p class="subsection">
+(FOR THE ENGLISH EDITION.)
+</p>
+
+
+<p>
+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&mdash;also to thank Dr. Peipers of
+Munich for permission to reproduce his excellent photograph of the
+author.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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."
+</p>
+
+<p class="sig">
+<span class="sc">Max Gysi.</span>
+</p>
+
+
+<hr class="short">
+
+<p class="section">
+PUBLISHER'S NOTE.
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p class="ralign">
+MACOY PUB. &amp; MASONIC SUP. CO.
+</p>
+
+<br>
+<div class="figcenter"><img src="images/002.jpg" alt="Decoration" width="287" height="167"></div>
+
+
+
+
+<a name="steiner">&nbsp;</a>
+<p class="chapter">
+THE PERSONALITY OF RUDOLF STEINER AND HIS DEVELOPMENT
+</p>
+
+<p class="head">
+<span class="sc">By Edouard Schur&eacute;</span><a href="#note1" name="noteref1">
+<small>[1]</small></a>
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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: <i>he sees in all
+beings the letters of an alphabet, which, united in man, form the
+complete and conscious Word of life</i>. 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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?
+</p>
+
+<p>
+That is the result of a profound cause existing in an inevitable
+necessity of human evolution.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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&mdash;whether in the Gr&aelig;co-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&mdash;the inner vision and the sovereign intuition.
+</p>
+
+<hr class="short">
+
+<p>
+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.
+</p>
+
+<p>
+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 <i>seeing souls</i>,
+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&mdash;he was
+to develop it later&mdash;that the divine soul is present in all men, but in
+a latent state. It is a sleeping captive that has to be <i>awakened
+from enchantment</i>.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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: <i>the two-fold current which constitutes the very movement of
+the world</i>, and which might be called <i>the flux and reflux of the
+universal life</i>.
+</p>
+
+<p>
+We are all witnesses and are conscious of the outward current of
+<i>evolution</i>, which urges onward all beings of heaven and of
+earth&mdash;stars, plants, animals and humanity&mdash;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 <i>an inverse current</i>, which interposes
+itself and perpetually breaks in on the other. It is that of
+<i>involution</i>, 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, <i>involves</i> itself in matter; thus matter, which receives the
+Spirit, <i>evolves</i> 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. <i>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.</i>
+</p>
+
+<p>
+From the age of eighteen, young Steiner possessed the spontaneous
+consciousness of this two-fold current&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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 Schr&ouml;er, 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."
+</p>
+
+<p>
+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?
+</p>
+
+<p>
+It was at the age of nineteen that the aspirant to the mysteries met
+with his guide&mdash;the Master&mdash;so long anticipated.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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?
+</p>
+
+<p>
+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:
+</p>
+
+<p>
+"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&mdash;and <i>be</i> thyself!"
+</p>
+
+<p>
+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.
+</p>
+
+<hr class="short">
+
+<p>
+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.
+</p>
+
+<p>
+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 <i>Deutsche Wochenschrift</i>. His friendship with the
+Austrian poetess, Marie Eug&eacute;nie delle Grazie, cast, as it were, into
+this period of heavy work a warm ray of sunshine, with a smile of grace
+and poetry.
+</p>
+
+<p>
+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,
+<i>Truth and Science</i> and <i>The Philosophy of Liberty</i>. "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.
+</p>
+
+<p>
+These two persons were the celebrated philosopher, Friedrich Nietzsche,
+and the no less famous naturalist, Ernst Haeckel.
+</p>
+
+<p>
+Rudolf Steiner had just written an impartial treatise on the author of
+<i>Zarathustra</i>. 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.
+</p>
+
+<p>
+Nietzsche, the author of <i>Beyond Good and Evil</i>, 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+He began, then, to study eagerly the <i>History of Natural
+Creation</i>. In it Haeckel gives a fascinating picture of the
+evolution of species, from the am&oelig;ba 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,<a href="#note2" name="noteref2">
+<small>[2]</small></a> 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 <i>underside</i> of creation, could but recognize and admire the
+extent of the all-round gaze with which Haeckel surveyed his
+<i>above</i>. 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&mdash;Man in
+the making, the very thought of God, the visible expression of the
+planetary Word.<a href="#note3" name="noteref3">
+<small>[3]</small></a>
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+In 1897 Rudolf Steiner went to Berlin to conduct a literary magazine
+and to give lectures there.
+</p>
+
+<p>
+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, <i>The Sphinx</i>, conducted by Dr. H&uuml;bbe-Schleiden, and
+Dr. Carl du Prel's book&mdash;<i>Philosophie der Mystik</i>. 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.<a href="#note4" name="noteref4">
+<small>[4]</small></a>
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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!"
+</p>
+
+
+
+<br>
+<p class="firstchapter">
+THE WAY OF INITIATION
+</p>
+
+
+
+
+<a name="I">&nbsp;</a>
+<p class="firstchapter">
+I
+</p>
+
+<p class="head">
+THE SUPERPHYSICAL WORLD AND ITS GNOSIS
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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?"
+</p>
+
+<div class="blockquote">
+<p>
+    "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."
+</p>
+</div>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+The strong response evoked by Professor Friedrich Delitzsch's <i>Babel
+and Bible Theory</i> 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, <i>Babel and Bible, a Retrospect and a
+Forecast</i>. 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.
+</p>
+
+<p>
+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.
+</p>
+
+<div class="blockquote">
+<p>
+    "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&hellip;. [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.'"
+</p>
+</div>
+
+<p>
+(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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+Angelus Selesius, of the seventeenth century, has already expressed the
+whole of the critical attitude toward this kind of investigation:
+</p>
+
+<div class="blockquote">
+<p>
+    "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."
+</p>
+</div>
+
+<p>
+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:
+</p>
+
+<div class="blockquote">
+<p>
+    "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&hellip;. 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."
+</p>
+</div>
+
+<p>
+These words must not be understood as directed against the investigation
+of "historical truth." <i>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.</i> 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,
+<i>Das Christentum als mystische Tatsache</i>, Berlin, C. A. Schwetschke
+und Sohn, 1902, or its French translation, mentioned on page 1.)
+</p>
+
+<p>
+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."
+</p>
+
+<p>
+In a well-meant pamphlet, which is written, however, entirely in that
+spirit of the age which we have already indicated (<i>What do we know
+about Jesus?</i> by A. Kalthoff, Berlin, 1904), we read as follows:
+</p>
+
+<div class="blockquote">
+<p>
+    "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."
+</p>
+</div>
+
+<p>
+"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."
+</p>
+
+<p>
+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?"
+</p>
+
+<p>
+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?
+</p>
+
+
+
+
+<a name="II">&nbsp;</a>
+<p class="chapter">II
+</p>
+
+<p class="head">
+HOW TO ATTAIN KNOWLEDGE OF THE HIGHER WORLDS
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.<a href="#note6" name="noteref6">
+<small>[6]</small></a>
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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, <i>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</i>. 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: <i>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</i>.
+</p>
+
+
+
+
+<a name="III">&nbsp;</a>
+<p class="chapter">III
+</p>
+
+<p class="head">
+THE PATH OF DISCIPLESHIP
+</p>
+
+
+<p>
+At the very beginning of his course the student is directed to the
+<i>Path of Reverence</i>, and the development of the <i>inner life</i>.
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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
+<i>learn to distinguish between the real and the unreal</i>." 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 <i>will</i> to enter it.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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 <i>way</i> 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. <i>If any person
+really has no more time at his disposal, five minutes a day will
+suffice.</i> The real point is the manner in which these five minutes
+are spent.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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. <i>If another than myself has the power to make me angry, I
+am not master of myself</i>, 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."
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+<i>Probation.</i> This develops the spiritual senses. 2.
+<i>Enlightenment.</i> This kindles the spiritual light. 3.
+<i>Initiation.</i> This establishes intercourse with the higher
+spiritual beings.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+The stages which the above-mentioned tradition specifies are the
+following three:
+</p>
+
+<table  class="alignleft" summary="Stages">
+<tr>
+<td class="pg">I.</td>
+<td>Probation,</td>
+</tr>
+<tr>
+<td class="pg">II.</td>
+<td>Enlightenment,</td>
+</tr>
+
+<tr>
+<td class="pg">III.</td>
+<td>Initiation.</td>
+</tr>
+</table>
+
+<p>
+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.
+</p>
+
+
+
+
+<a name="IV">&nbsp;</a>
+<p class="chapter">IV
+</p>
+
+<p class="head">
+PROBATION
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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 <i>life</i> 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.<a href="#note7" name="noteref7">
+<small>[7]</small></a>
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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 <i>growing</i> and the <i>fading</i>, 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.
+</p>
+
+<p>
+The occult student has also to bestow a further care on the world of
+<i>sound</i>. 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.
+</p>
+
+<p>
+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
+<i>language of Nature</i>. 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.
+</p>
+
+<p>
+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.<a href="#note8" name="noteref8">
+<small>[8]</small></a>
+</p>
+
+<p>
+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.
+</p>
+
+
+
+
+<a name="V">&nbsp;</a>
+<p class="chapter">V
+</p>
+
+<p class="head">
+ENLIGHTENMENT.
+</p>
+
+
+<p>
+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&mdash;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."<a href="#note9" name="noteref9">
+<small>[9]</small></a>
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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&mdash;of these
+things the next chapter will deal in so far as it can and may do so.
+</p>
+
+<p>
+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 <i>forced</i>, 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.<a href="#note10" name="noteref10">
+<small>[10]</small></a> 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:
+"<i>The invisible will become visible.</i> If I could not think, then I
+could not now realize, that which will become visible later on."
+</p>
+
+<p>
+Particular stress must be laid on the importance of <i>feeling with
+intensity</i> 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&mdash;possibly not until after numerous attempts&mdash;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.
+</p>
+
+<p>
+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&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+<i>The plant, therefore, contains something which my eyes are unable to
+see.</i> 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+
+
+
+<a name="VI">&nbsp;</a>
+<p class="chapter">VI
+</p>
+
+<p class="head">
+INITIATION
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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&mdash;naked&mdash;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:
+</p>
+
+<p>
+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&mdash;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&mdash;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&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+Yet it must be clearly understood and emphasized that there are persons
+who, <i>unconsciously</i>, 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+There is an attribute which at this stage of initiation has to be
+especially considered,&mdash;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.
+</p>
+
+<p>
+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&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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&mdash;from the figures and tones and colors, but
+solely upon himself.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+
+
+
+<a name="VII">&nbsp;</a>
+<p class="chapter">VII
+</p>
+
+<p class="head">
+THE HIGHER EDUCATION OF THE SOUL
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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 <i>immediately</i> 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.
+</p>
+
+<p>
+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
+<i>Bhagavad G&icirc;t&acirc;</i>, or of <i>St. John's Gospel</i>, or of Thomas &agrave;
+Kempis. There are various paths to the summit of insight, but a right
+selection is invaluable.
+</p>
+
+<p>
+The adept in Occultism could, indeed, say much concerning these
+paths&mdash;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&mdash;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.
+</p>
+
+
+
+
+<a name="VIII">&nbsp;</a>
+<p class="chapter">VIII
+</p>
+
+<p class="head">
+THE CONDITIONS OF DISCIPLESHIP
+</p>
+
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+1. The <i>first condition</i> 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&mdash;perhaps even an unlovely&mdash;employment than to think:
+"This work is not good enough for me: I am destined for something
+else."
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+2. The <i>second condition</i> 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 <i>teacher</i>, 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.
+</p>
+
+<p>
+3. Now with these demands on ourselves the <i>third condition</i> 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.
+</p>
+
+<p>
+4. In so saying we have already mentioned the <i>fourth condition</i>:
+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.
+</p>
+
+<p>
+5. And here, again, we have hinted at the <i>fifth condition</i>:
+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.
+</p>
+
+<p>
+6. A <i>sixth condition</i> 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.
+</p>
+
+<p>
+7. All the conditions here set forth must be united in a
+<i>seventh</i>: 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 <i>harmony</i>, 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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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.
+</p>
+
+<p>
+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,&mdash;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.
+</p>
+
+<p>
+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.
+</p>
+
+
+<br>
+
+<a name="list">&nbsp;</a>
+<p class="head">W. J. COLVILLE'S BOOKS.
+</p>
+
+<p class="head">
+A Selection of the Most Popular Works by This Great Author and
+Well-known Lecturer in Europe, America and Australia.
+</p>
+
+<p class="hang">
+<b>Universal Spiritualism.</b> 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. <i>W. J.
+Colville.</i> Cloth. No. 24256, 1.00
+</p>
+
+<p class="hang">
+<b>Old and New Psychology.</b> Twenty-four chapters, including
+explanatory essays on many subjects of vital interest to all teachers
+and students. <i>W. J. Colville.</i> Cloth. No. 23766, 1.00
+</p>
+
+<p class="hang">
+<b>Throne of Eden, The.</b> 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. <i>W. J. Colville.</i> Cloth. No. 24186,
+1.00
+</p>
+
+<p class="hang">
+<b>Life and Power from Within.</b> 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. <i>W. J.
+Colville.</i> Cloth. No. 23151, .75
+</p>
+
+<p class="hang">
+<b>Dashed Against the Rock.</b> A scientific novel, illustrated with
+many remarkable diagrams. <i>W. J. Colville.</i> Cloth. No. 22316, .75
+</p>
+
+<p class="hang">
+<b>Health from Knowledge</b>; or, the Law of Correspondences as applied
+to healing. <i>W. J. Colville.</i> Leatherette. No. 22745, .50
+</p>
+
+<p class="hang">
+<b>Birthdays, The Significance of</b>; or Our places in the universal
+Zodiac. <i>W. J. Colville.</i> Leatherette. No. 22191, .50. Paper No.
+22195, .40
+</p>
+
+<p class="hang">
+<b>Onesimus Templeton.</b> A vivid romance tracing the evolution of a
+soul from bondage to liberty. <i>W. J. Colville.</i> Cloth. No. 23771,
+.50
+</p>
+
+<p class="hang">
+<b>Living Decalogue, The.</b> 12 Expository Lectures. <i>W. J.
+Colville.</i> Leatherette. No. 23156, .50
+</p>
+
+<p class="hang">
+<b>Glints of Wisdom</b>, or Helpful Sayings for Busy Moments. Abstracts
+from Lectures by <i>W. J. Colville.</i> An encyclopedia of
+psychological laws contained in an endless variety of subjects.
+Leatherette, flexible. No. 22671. .40. Paper No. 22675, .30
+</p>
+
+<p class="hang">
+<b>Fate Mastered-Destiny Fulfilled.</b> Three stirring essays on live
+issues. Very tasteful presentation volume. <i>W. J. Colville.</i>
+Cloth: No. 22476, .30
+</p>
+
+<p class="hang">
+<b>Mental Therapeutics, Elementary Text Book of.</b> Twelve Practical
+Lessons. <i>W. J. Colville.</i> No. 22420, .25
+</p>
+
+<p class="hang">
+<b>Lectures</b>, by <i>W. J. Colville</i>, on various subjects:
+Atlantis, The Way of Initiation, Initiation and its Results.
+Symbolism&mdash;Its use and Value, etc. Send for list, each 10&cent;. 3 for .25
+</p>
+
+<div class="blockquote">
+<p>
+    <i>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.</i>
+</p>
+</div>
+
+
+<br>
+<p class="head">
+JAMES ALLEN'S BOOKS.
+</p>
+
+<p class="head">
+A Foreward.
+</p>
+
+<div class="blockquote">
+<p class="hang">
+    <b>James Allen's Books.</b> "I looked upon the world, and saw that
+    it was shadowed by sorrow and scorched by the fierce fires of
+    suffering&mdash;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."
+</p>
+</div>
+
+<p class="hang">
+<b>As a Man Thinketh.</b> Inspiring and helpful "New Thought."
+</p>
+
+<p class="hang">
+<b>The Path of Prosperity.</b> A way leading out of undesirable
+conditions to health, success, power, abounding happiness and the
+realization of prosperity.
+</p>
+
+<p class="hang">
+<b>Out from the Heart.</b> Most optimistic and uplifting.
+</p>
+
+<p class="hang">
+<b>Entering the Kingdom.</b> That heavenly kingdom within the heart of
+man, where perfect trust, knowledge, peace and love await all who will
+enter its Golden Gateways.
+</p>
+
+<p class="hang">
+<b>The Way of Peace.</b> It's realization and attainment.
+</p>
+
+<p class="hang">
+<b>The Heavenly Life.</b> How to attain its supreme happiness in this
+life, on this earth here and now.
+</p>
+
+<div class="blockquote">
+
+<p>
+  Any of the above in either style of binding as follows:
+</p>
+</div>
+
+<table summary="Styles of binding" width="80%">
+
+<tr>
+<td width="25%">Paper Covers, size 4&frac14; &times; 7&frac14;</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="pg" width="5%">.15</td>
+</tr>
+
+<tr>
+<td>Cloth Binding,</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="pg" width="5%">.50</td>
+</tr>
+
+<tr>
+<td>Leather Binding,</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="pg" width="5%">.75</td>
+</tr>
+
+<tr>
+<td>Watered Silk,</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="center" width="10%">"</td>
+<td class="pg" width="5%">.75</td>
+</tr>
+
+<tr>
+<td colspan="4">Special Gift Editions, with colored borders, 5&frac12; &times; 7&frac34;, embossed</td>
+<td class="pg" width="5%">.75</td>
+</tr>
+</table>
+
+<div class="blockquote">
+<p>
+    <i>Order and read one of the books&mdash;say The Path of Prosperity, and
+    you'll ask the price per dozen, wanting your every friend to have
+    one.</i>
+</p>
+</div>
+
+
+
+<br>
+<p class="head">
+A SELECTED ASSORTMENT OF BOOKS.
+</p>
+
+<p class="head">
+Historical, Fraternal, Symbolical, Mystic, Astrologic, Occult, Psychic,
+Spiritualistic, Optimistic, Philosophic, Masonic, New Thought, Etc.
+</p>
+
+<div class="blockquote">
+<p>
+Delivered to any address on receipt of price, or if desired for use on
+our Circulating Library plan; send us the price of the book, and we
+will prepay postage to you. After reading return it to us carefully
+protected and we will return the money (except on paper bindings), less
+the postage we have paid on it, and 10% for the first month's use, and
+5% for each additional month.
+</p>
+</div>
+
+<p class="hang">
+<b>Altar in the Wilderness, The.</b> In seven chapters&mdash;The Golden Age,
+The Exile, Life in Death, The Conflict. The Wilderness, Illumination,
+The Temple.&mdash;representing the Seven Spiritual Ages of Man. <i>Ethelbert
+Johnson.</i> Cloth, No. 24231, .50. Paper, No. 24235, .25
+</p>
+
+<p class="hang">
+<b>Ancient Mystic Oriental Masonry.</b> Its teachings, Rules, Laws and
+Present Usages which govern the Order at the present day. <i>Dr. R.
+Swinburne Clymer.</i> Cloth, No. 22086, 1.50
+</p>
+
+<p class="hang">
+<b>Ben Hur</b>, a Tale of Christ. The Great Christian Drama. <i>Gen.
+Lew Wallace.</i> No. 22076, 1.50
+</p>
+
+<p class="hang">
+<b>Book of the Master, The.</b> A clue to the mysterious religion of
+Ancient Egypt. <i>W. Marsham Adams.</i> Cloth, No. 22166, 1.25
+</p>
+
+<p class="hang">
+<b>Brotherhood.</b> Nature's Law. <i>Burcham Harding.</i> No. 22176, .50
+</p>
+
+<p class="hang">
+<b>Brother of the Third Degree.</b> 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&mdash;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. <i>W. L. Carver.</i> 377 pages, Cloth. No. 22161, 1.50
+</p>
+
+<p class="hang">
+<b>Constructive Psychology.</b> The Constructive Principle of Character
+Building. <i>Dr. J. D. Buck.</i> No. 22296, 1.00
+</p>
+
+<p class="hang">
+<b>Culture of Concentration.</b> Occult Powers and their acquirement.
+<i>Wm. Q. Judge.</i> No. 22266, .10
+</p>
+
+<p class="hang">
+<b>Discovery of the Soul, The.</b> 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. <i>Floyd B. Wilson.</i> No. 22306, 1.00
+</p>
+
+<p class="hang">
+<b>Egypt the Cradle of Ancient Masonry.</b> 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.
+<i>Norman F. de Clifford.</i> Beautifully illustrated.
+</p>
+
+<table summary="Types of binding" width="90%">
+
+<tr>
+<td colspan="2" width="60%">Art Canvass binding, 2 vol., 9 &times; 12. 644 pgs,</td>
+<td>No. 22421</td>
+<td class="pg" width="5%">6.75</td>
+</tr>
+
+<tr>
+<td>Half American Morocco, 2 vol.,</td>
+<td class="center" width="20%">"</td>
+<td>No. 22423</td>
+<td class="pg" width="5%">7.50</td>
+</tr>
+
+<tr>
+<td>Full American Morocco, 2 vol.,</td>
+<td class="center" width="20%">"</td>
+<td>No. 22424</td>
+<td class="pg" width="5%">10.00</td>
+</tr>
+
+<tr>
+<td>Full Persian Morocco, 1 vol.,</td>
+<td class="center" width="20%">"</td>
+<td>No. 22425</td>
+<td class="pg" width="5%">10.00</td>
+</tr>
+</table>
+
+<br>
+
+<p class="hang">
+<b>Egyptian Symbols, A Comparison</b> 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 <i>Frederick Portal</i>.
+Translated from the French, by <i>John W. Simons</i>. Illustrated. No.
+22381, 1.00
+</p>
+
+<p class="hang">
+<b>Harmonies of Evolution.</b> 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. <i>Florence Huntley.</i>
+463 pgs. No. 22716, 2.00
+</p>
+
+<p class="hang">
+<b>Hermes and Plato.</b> The mysteries of Egypt and of Eleusis.
+<i>Edouard Shure.</i> No. 22856, 1.00
+</p>
+
+<p class="hang">
+<b>History of Initiation.</b> 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. <i>Rev. George Oliver,
+D.D.</i> Illustrated, 218 pgs. Blue cloth and gilt stamps, 5&frac14; &times;
+8&frac14;, gilt. No. 22801, 1.50
+</p>
+
+<p class="hang">
+<b>History of the Knights Templar.</b> <i>C. G. Addison.</i> 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.
+</p>
+
+<div class="blockquote">
+<p>
+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 they will
+sell.
+</p>
+</div>
+<table summary="Styles of binding" width="60%">
+
+<tr>
+<td>Full art canvass.</td>
+<td>No. 22811</td>
+<td class="pg">3.25</td>
+</tr>
+
+<tr>
+<td>Library sheep.</td>
+<td>No. 22812</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td>Half American Russia.</td>
+<td>No. 22818</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td>Half American Morocco.</td>
+<td>No. 22813</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>Full American Russia.</td>
+<td>No. 22819</td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td>Full American Morocco.</td>
+<td>No. 22814</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td>Full Persian Morocco.</td>
+<td>No. 22817</td>
+<td class="pg">8.75</td>
+</tr>
+</table>
+
+<br>
+
+<p class="hang">
+<b>Initiation, The Way of,</b> or how to attain knowledge of the higher
+world. <i>Rudolf Steiner, Ph.D.</i> Arranged from the translation by
+<i>Max Gysi</i>. Notes by <i>Edouard Schur&eacute;</i>. A valuable guide in a
+matter between you and yourself. New large type. No. 24276, 1.00,
+Paper. No. 24280, .75
+</p>
+
+<p class="hang">
+<b>Initiation and its Results.</b> <i>Rudolf Steiner, Ph.D.</i> (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
+</p>
+
+<p class="hang">
+<b>In Tune with the Infinite.</b> <i>Ralph Waldo Trine.</i> Bound in
+Japanese style or special silk. No. 22996, 1.25
+</p>
+
+<p class="hang">
+<b>Josephus.</b> The authentic works and life of this great Jewish
+historian and celebrated warrior. Translated by <i>Wm. Winston,
+M.A.</i> 1055 pgs., attractively bound and illustrated. 7&frac12; &times; 9&frac12;.
+No. 23061, 1.75
+</p>
+
+<p class="hang">
+<b>Kingdom of Love, The.</b> <i>Henry Frank.</i> Beautifully expressed,
+wholesome, helpful and inspiring essays. 245 pgs. No. 23086, 1.00
+</p>
+
+<p class="hang">
+<b>Koran, The.</b> Commonly called the Alkoran of Mohammed (the
+Mohammedian Bible). 559 pgs. No. 23071, 1.50
+</p>
+
+<p class="hang">
+<b>Krishna and Orpheus</b>, the Great Initiates of the East and West.
+<i>Edouard Schur&eacute;.</i> No. 23106, 1.25
+</p>
+
+<p class="hang">
+<b>Last Great Initiate, Jesus the.</b> <i>Edouard Schur&eacute;.</i> The
+Essenes, St. John, etc. No. 23056, 1.00
+</p>
+
+<p class="hang">
+<b>Life and Writings of Dr. Rob't. Fludd</b>, the English Rosicrucian.
+<i>I. B. Craven.</i> Cloth. No. 23206, 2.50
+</p>
+
+<p class="hang">
+<b>Light on the Path.</b> A treatise for the personal use of those who
+are unfamiliar with the Eastern Wisdom but desire to enter within its
+influence. <i>C. M.</i> Cloth. No. 23166, .50, Leather. No. 24266, .75
+</p>
+
+<p class="hang">
+<b>Lost Word Found, The.</b> "The most compelling bit of literature yet
+presented by Dr. Buck, and unlike anything ever written concerning the
+mystery of the Lost Word." <i>J. D. Buck.</i> No. 23196, .50
+</p>
+
+<p class="hang">
+<b>Man Limitless.</b> "A study of the possibilities of man when acting
+under infinite guidance with which he is in absolute touch." <i>Floyd
+B. Wilson.</i> No. 23531, 1.25
+</p>
+
+<p class="hang">
+<b>Man of Mount Moriah, The.</b> From Symbolism and Prophecy to
+Sacrifice and Fulfillment&mdash;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.
+<i>C. M. Boutelle.</i>,
+</p>
+
+<table summary="Types of binding" width="70%">
+
+<tr>
+<td>Half Morocco and full gilt.</td>
+<td>No. 23488</td>
+<td class="pg" width="5%">4.00</td>
+</tr>
+
+<tr>
+<td>Half Russia and full gilt.</td>
+<td>No. 23487</td>
+<td class="pg" width="5%">3.60</td>
+</tr>
+
+<tr>
+<td>Half Morocco, marble edge.</td>
+<td>No. 23483</td>
+<td class="pg" width="5%">3.20</td>
+</tr>
+
+<tr>
+<td>Half Russia, marble edge.</td>
+<td>No. 23486</td>
+<td class="pg" width="5%">2.80</td>
+</tr>
+
+<tr>
+<td>Half Cloth, marble edge.</td>
+<td>No. 23481</td>
+<td class="pg" width="5%">2.40</td>
+</tr>
+
+<tr>
+<td>Heavy Paper Sides, marble edge.</td>
+<td>No. 23485</td>
+<td class="pg" width="5%">1.60</td>
+</tr>
+</table>
+
+<br>
+
+<p class="hang">
+<b>Mastery of Mind in the Making of a Man, The.</b> A searching
+analysis and exposition of the power of mind in body-building and the
+forming of personality. <i>Henry Frank.</i> 250 pgs. No. 33336, 1.00
+</p>
+
+<p class="hang">
+<b>Messianic Expectation and Modern Judaism.</b> <i>Solomon
+Schindler.</i> Cloth. No. 23336, 1.00
+</p>
+
+<p class="hang">
+<b>Morals and Dogma</b>, Ancient Accepted Scottish Rite from the 1st,
+to 33d Degree, by <i>Albert Pike, Grand Commander</i>. 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. 6&frac12; &times; 9&frac12;. Cloth binding with gold stamps. No.
+23361, 5.25
+</p>
+
+<p class="hang">
+<b>Myrtle Baldwin.</b> A novel of great interest, especially to the
+Fraternity, as it is full of Masonic principles. <i>Bro. Charles Clark
+Munn</i>, author of The Hermet, etc. 510 pgs. 5&frac14; &times; 7&frac12;.
+Illustrated, green cloth, black and gold stamps. An excellent gift. No.
+23586, 1.50
+</p>
+
+<p class="hang">
+<b>Mystical Life of Ours, This.</b> <i>Ralph Waldo Trine.</i> No.
+24236, 1.00
+</p>
+
+<p class="hang">
+<b>Occult Science in India</b>, and among the Ancients, with an account
+of their Mystic Initiations and History of Spiritualism. <i>Louis
+Jacolliot.</i> Cloth. No. 23715, 2.50
+</p>
+
+<p class="hang">
+<b>Occultist's Travels, An.</b> <i>Willy Reichel.</i> Cloth. No. 33726,
+1.00
+</p>
+
+<p class="hang">
+<b>Paths to Power.</b> "The struggling will gain strength&mdash;the doubting
+assurance&mdash;and the despairing hope, from this book." Fifteenth edition.
+<i>Floyd B. Wilson.</i> No. 23796, 1.00
+</p>
+
+<p class="hang">
+<b>Philosophy of Fire, The.</b> "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. <i>R. S. Clymer.</i>
+About 250 pgs. Silk Cloth. Symbol in gold. No. 23806, 1.50
+</p>
+
+<p class="hang">
+<b>Pythagoras and the Delphic Mysteries.</b> <i>Edouard Schur&eacute;.</i> No.
+23811, 1.50
+</p>
+
+<p class="hang">
+<b>Queen Moo and the Egyptian Sphinx.</b> A most interesting and
+valuable work&mdash;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&mdash;the Origin and Meaning of the Egyptian Sphinx. <i>Augustus Le
+Plongeon.</i> 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
+</p>
+
+<p class="hang">
+<b>Queen Moo's Talisman.</b> The Fall of the Maya Empire. A beautiful
+Poem with Introduction and Explanatory Argument. <i>Alice Le
+Plongeon.</i> Profusely illustrated. Cloth. No. 23841, 1.50
+</p>
+
+<p class="hang">
+<b>Rose Croix, The.</b> A story of Two Hemispheres. A most interesting
+novel. <i>David Tod Gilliam.</i> 369 pgs. No. 23946, 1.60
+</p>
+
+<p class="hang">
+<b>Rosicrucians, The.</b> 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.
+<i>Bro. R. Swinburne Clymer.</i> 304 pgs. No. 23906, 6.00
+</p>
+
+<p class="hang">
+<b>Rubaiyat of Omar Khayyam, The.</b> With 12 full page illustrations
+in colors and tinted border designs, 6 &times; 9. Deckel edge, No. 23936
+1.25. Watered Silk, No. 23940, 2.00. Limp Leather, No. 23937, 2.00
+</p>
+
+<p class="hang">
+<b>Sacred Mysteries.</b> 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.
+<i>Augustus Le Plongeon.</i> No. 23956, 2.50
+</p>
+
+<p class="hang">
+<b>Sermon on the Mount</b>, and other Extracts from the New Testament.
+A verbatim translation from the Greek with notes on the Mystical or
+Arcane Sense. <i>James M. Pryse.</i> Cloth. No. 24076, .60
+</p>
+
+<p class="hang">
+<b>Servant in the House, The.</b> A beautiful and uplifting drama of
+Brotherly Love. <i>Charles Rann Kennedy.</i> No. 23966, 1.25
+</p>
+
+<p class="hang">
+<b>Signs and Symbols.</b> <i>Dr. George Oliver.</i> Illustrated and
+explained in a series of twelve lectures on Freemasonry. No. 23986,
+1.50
+</p>
+
+<p class="hang">
+<b>Sixth and Seventh Books of Moses, The.</b> 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
+</p>
+
+<p class="hang">
+<b>Story of the Other Wise Man, The.</b> A beautiful narrative.
+<i>Henry Van Dyke.</i> Exquisitely printed and bound. Cloth, No. 23961,
+.50. and Limp Leather. No. 23962, 1.00
+</p>
+
+<p class="hang">
+<b>Spirit of Freemasonry.</b> 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. <i>William Hutchinson.</i>
+With copious notes, critical and explanatory, of great value, by the
+<i>Rev. George Oliver</i>. No. 24021, 1.50
+</p>
+
+<p class="hang">
+<b>Swedenborg Rite</b>, 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. <i>Samuel Beswick.</i> No. 24051, 1.00
+</p>
+
+<p class="hang">
+<b>Symbol of Glory</b>, 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. <i>Rev. George Oliver.</i> 298 pgs., cloth, black and gold stamps.
+No. 24061, 1.50
+</p>
+
+<p class="hang">
+<b>Symbolism of Freemasonry.</b> Illustrating and Explaining its
+Science and Philosophy, its Legends, Myths and Symbols. <i>Mackey.</i>
+360 pgs. No. 24071, 1.50
+</p>
+
+<p class="hang">
+<b>Temple, The.</b> Its Ministry and Services at the Time of Jesus
+Christ. <i>Rev. Dr. Eidersheim.</i> 308 pgs. No. 24201, 1.50
+</p>
+
+<p class="hang">
+<b>Through Silence to Realization.</b> This work embodies a system of
+instruction for mental growth and attainment of ideals. <i>Floyd B.
+Wilson.</i> 5&frac12; &times; 7&frac12;. No. 24241, 1.00
+</p>
+
+<p class="hang">
+<b>Voice of the Silence</b>, and Other Chosen Fragments from the Book
+of the Golden Precepts for the Daily Use of Lanoos. <i>B. P.
+Blavatsky.</i> Cloth. No. 24266, .50. Leather. No. 24267, .75
+</p>
+
+
+
+
+<br>
+<p class="head">
+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.
+</p>
+
+
+<table summary="Condensed List of New Books">
+<tr>
+<td colspan="2">22001 A.A.S.R., Book of the. <i>McClenachan</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22011 Adoptive Rite, revised, enlarged. <i>Macoy</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22021 Ahiman Rezon, General. <i>Sickels</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td>22024</td>
+<td class="indent">Morocco binding, gilt edges</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22036 Akin's Manual of the Lodge</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22006 All These Things Added. <i>Allen</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24231 Altar in the Wilderness. <i>Johnson.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>24235</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22051 Amaranth Odes</td>
+<td class="pg">.20</td>
+</tr>
+
+<tr>
+<td>22055</td>
+<td class="indent">Paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22041 Amaranth Ritual, revised, enlarged. <i>Macoy</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22081 Ancient Const. Reprint 1723. Music. <i>Anderson</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22056 Ancient Mysteries and Modern Masonry</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22060</td>
+<td class="indent">Paper. <i>Rev. Charles H. Vail</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22071 Annotated Constitutions. <i>Simons</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23726 An Occultist's Travels. <i>Reichel.</i> Cloth</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22086 Ancient Mystic Oriental Masonry. <i>Clymer</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22110 Ancient Order of Hurcules (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22096 Ante Room Talks, <i>Bloomer</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22091 Antiquities of Freemasonry. <i>Oliver</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22101 Antiquities of the Orient Unveiled. <i>Redding</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22146 Arcane Schools-Hist. of Fmsy. <i>John Yorker</i></td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22016 As a Man Thinketh. <i>J. Allen.</i> Cloth, 4&frac14; &times; 7&frac14;</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22017</td>
+<td class="indent">Leather</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22018</td>
+<td class="indent">Watered Silk</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22019</td>
+<td class="indent">Special Gift Edition</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22020</td>
+<td class="indent">Paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22076 Ben Hur. <i>Wallace</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22141 Bible Testimony to Theosophical Truths</td>
+<td class="pg">.10</td>
+</tr>
+
+<tr>
+<td colspan="2">22175 Biography of Mrs. Babington</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22191 Birthdays, Their Significance. <i>Colville</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22195</td>
+<td class="indent">Paper</td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td colspan="2">22001 Book of A.A.S.R. <i>McClenachan</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22146 Book of I.O.O.F. Forms</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22151 Book of the Chapter. <i>Mackey</i></td>
+<td class="pg">1.60</td>
+</tr>
+
+<tr>
+<td colspan="2">22166 Book of the Master. <i>Adams.</i> Cloth</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22176 Brotherhood. <i>Harding</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22186 Brotherhood of Healers. <i>J. Macbeth.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22161 Brother of Third Degree. <i>Carver</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22067 Buechners Fraternal Register, vest pock. leather</td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td colspan="2">22181 Busbee's Digest, I.O.O.F.</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22151 Chapter, Book of the, <i>Mackey</i>, Cloth</td>
+<td class="pg">1.60</td>
+</tr>
+
+<tr>
+<td colspan="2">22221 Chapter Music. <i>Ilsley</i></td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22230 Charges of a Mason. <i>Chase</i></td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22201 Christmas, Easter and Burial Services, K.T.</td>
+<td class="pg">.45</td>
+</tr>
+
+<tr>
+<td>22202</td>
+<td class="indent">Leather. <i>Rev. Cornelius L. Twing</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22204</td>
+<td class="indent">Morocco</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22205</td>
+<td class="indent">Paper</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td colspan="2">22210 Coles Initiation Ritual (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td colspan="2">24011 Colorado Grand Lodge Monitor. <i>Foster.</i> Cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24012</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22246 Concise Cyclopedia of Freemasonry. <i>Hawkins</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22211 Concordia, words only. <i>Ilsley</i></td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22281 Constitution and History, A.A.S.R.</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22295 Constitutions, O.E.S., <i>Africa</i>, paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22236 Cosmogony of Evolution. <i>Ingalese.</i> Cloth</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22266 Culture of Concentration. <i>W. Q. Judge</i></td>
+<td class="pg">.10</td>
+</tr>
+
+<tr>
+<td colspan="2">22296 Constructive Psychology. <i>Buck</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22231 Council Monitor, <i>Chase</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22241 Council Monitor. <i>Mackey</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22251 Craft Masonry. <i>Cunningham</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22254</td>
+<td class="indent">Morocco</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22261 Cross Masonic Chart, Revised</td>
+<td class="pg">1.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22256 Crucifixion, by an Eye Witness</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22241 Cryptic Masonry. <i>Mackey</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22411 Cyclopedia of Fraternities. <i>Stevens</i></td>
+<td class="pg">4.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22271 Cushing's Manual, Parliamentary Law</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22316 Dashed Against the Rock. <i>Colville</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22340 Daughters of Sphinx (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22301 Diagram of Parliamentary Rules. <i>Smith</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22304</td>
+<td class="indent">Morocco, parchment chart</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22306 Discovery of the Soul</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22346 Divine Pedigree of Man. <i>T. J. Hudson</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22331 Dream Child. <i>Huntley</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22311 Drew's Monitor, small</td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td colspan="2">22351 Early History and Antiquities. <i>Fort</i></td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22366 Early History and Proceedings, N.Y. Vol. I</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22361 Early History, New York. <i>Ross</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22371 Eden to Malta. <i>Beller</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22381 Egyptian Symbols. <i>Portal</i>, <i>Simons</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22421 Egypt the Cradle of Msry. <i>de Clifford</i>, 2 vol.</td>
+<td class="pg">6.75</td>
+</tr>
+
+<tr>
+<td>22423</td>
+<td class="indent">Half American morocco, 2 vol.</td>
+<td class="pg">7.50</td>
+</tr>
+
+<tr>
+<td>22424</td>
+<td class="indent">Full American morocco, 2 vol.</td>
+<td class="pg">10.00</td>
+</tr>
+
+<tr>
+<td>22425</td>
+<td class="indent">Full Persian morocco, 1 vol.</td>
+<td class="pg">10.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22981 Election and Installation</td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td>22985</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22376 Emerson's Essays</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22391 Ency. and History. <i>Oliver &amp; Macoy.</i> Cloth</td>
+<td class="pg">2.75</td>
+</tr>
+
+<tr>
+<td>22392</td>
+<td class="indent">Library, sheep, marble edge</td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td>22395</td>
+<td class="indent">Half American Russia</td>
+<td class="pg">3.25</td>
+</tr>
+
+<tr>
+<td>22393</td>
+<td class="indent">Half American Morocco</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td>22397</td>
+<td class="indent">Full American Russia</td>
+<td class="pg">4.25</td>
+</tr>
+
+<tr>
+<td>22394</td>
+<td class="indent">Full American Morocco</td>
+<td class="pg">5.75</td>
+</tr>
+
+<tr>
+<td>23398</td>
+<td class="indent">Full Persian Morocco</td>
+<td class="pg">8.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22401 Encyclopedia, <i>Mackey</i>, <i>McClenachan</i>, cloth</td>
+<td class="pg">4.50</td>
+</tr>
+
+<tr>
+<td>22402</td>
+<td class="indent">Sheep</td>
+<td class="pg">6.00</td>
+</tr>
+
+<tr>
+<td>22405</td>
+<td class="indent">Half Russia, Gilt top</td>
+<td class="pg">6.50</td>
+</tr>
+
+<tr>
+<td>22404</td>
+<td class="indent">Full morocco</td>
+<td class="pg">8.00</td>
+</tr>
+
+<tr>
+<td>22406</td>
+<td class="indent">Two Volume Edition</td>
+<td class="pg">11.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22411 Encyclopedia of Fraternities. <i>Stevens</i></td>
+<td class="pg">4.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22356 Entering the Kingdom. <i>J. Allen</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22357</td>
+<td class="indent">Leather</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22358</td>
+<td class="indent">Watered Silk</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22359</td>
+<td class="indent">Special Gift Edition</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22360</td>
+<td class="indent">Paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22396 Evolution of the Soul. <i>T. J. Hudson</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22476 Fate Mastered</td>
+<td class="pg">.30</td>
+</tr>
+
+<tr>
+<td colspan="2">22465 Female Masonry, "<i>A la Lease</i>"</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22091 Five Grand Periods of Masonry. <i>Oliver</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22471 Five Jewels of the Orient, The. <i>Burton</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22490 Floral March. <i>Simpson</i></td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td colspan="2">22481 Floral Work. <i>Bunnell</i></td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td>22485</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24006 Florida Monitor, <i>Gr. Lodge Comm</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24007</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22530 Freemasonry and Jesuitry</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22571 Freemason's Monitor. <i>Sickels</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22572</td>
+<td class="indent">Same, Lodge, to Comdy., leather</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22511 Freemason's Monitor. <i>Thornberg</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td>22512</td>
+<td class="indent">Leather</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22501 Freemason's Monitor. <i>Webb.</i> Cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22502</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22556 Freimaurer's Handbuch. <i>Committee</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22557</td>
+<td class="indent">Leather</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22551 Freimaurer's Handbuch, small</td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td colspan="2">22581 Fundamental Truths. <i>N.D.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22156 Funeral Services. <i>Simons</i>&mdash;<i>Macoy</i></td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td>22160</td>
+<td class="indent">Paper bound</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22651 Gem of Song, O.E.S. <i>Pitkin &amp; Mathews</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22655</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22021 General Ahiman Rezon, a Large Monitor</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td>22024</td>
+<td class="indent">Same, morocco and gilt. <i>Sickels</i>&mdash;<i>Macoy</i></td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22656 Genius of Freemasonry. <i>Buck</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22661 Great Work. <i>T.K.</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22645 Guide to Chapter. <i>Sheville</i>, <i>Gould</i>, limp cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22641</td>
+<td class="indent">Same in cloth and gilt binding</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22642</td>
+<td class="indent">Leather bound with flap</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td>22644</td>
+<td class="indent">Bound in imitation cowhide morocco</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td>22646</td>
+<td class="indent">Large library size, cloth bound</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td>22649</td>
+<td class="indent">Same in imitation morocco</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22311 Hand Book of Freemasonry. <i>Drew</i></td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td colspan="2">22711 Harmonia. <i>Music</i>, <i>Cutler</i></td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22716 Harmonies of Evolution. <i>Huntley</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22741 Health from Knowledge. <i>Colville</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22745</td>
+<td class="indent">Leatherette</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22851 Heavenly Life. <i>James Allen.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22856 Hermes and Plato. <i>Schur&eacute;</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22721 Hermetic Writing of Paracelsus. <i>Waite.</i> 2 vol.</td>
+<td class="pg">18.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22866 Heroines of Jerico. Ceremonies. Cloth. <i>Dickson</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22861 Heroines of Jerico. Ritual, Cloth. <i>Dickson</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22723 Historical Landmarks. <i>Oliver</i></td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22726 Historical Sketch&mdash;Morton Commandery</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22731 History and Power of Mind. <i>Ingalese.</i> Cloth</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22751 History of A. &amp;. A. Scottish Rite. <i>Folger</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22791 History of Colored Freemasonry. <i>Grimshaw</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22771 History of Freemasonry, Concise. <i>Gould.</i> Cloth</td>
+<td class="pg">2.75</td>
+</tr>
+
+<tr>
+<td>22772</td>
+<td class="indent">Library&mdash;sheep</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>22773</td>
+<td class="indent">Half Morocco</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td>22774</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td>22775</td>
+<td class="indent">Levant</td>
+<td class="pg">8.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22761 Hist. of Freemasonry &amp; Concordant Orders</td>
+<td class="pg">4.50</td>
+</tr>
+
+<tr>
+<td>22763</td>
+<td class="indent">Half Morocco. <i>Stillson &amp; Hughan</i></td>
+<td class="pg">5.50</td>
+</tr>
+
+<tr>
+<td>22764</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">6.50</td>
+</tr>
+
+<tr>
+<td>22765</td>
+<td class="indent">Levant</td>
+<td class="pg">10.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22780 History of Frmsy. <i>Gould</i>, 6 vol. &frac12; calf</td>
+<td class="pg">25.00</td>
+</tr>
+
+<tr>
+<td>22779</td>
+<td class="indent">Morocco. (Shopworn, sets only)</td>
+<td class="pg">30.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22781 History of Freemasonry. <i>Mitchell</i>, 2 vols.</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>22782</td>
+<td class="indent">Library&mdash;sheep</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td>22784</td>
+<td class="indent">Morocco</td>
+<td class="pg">6.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22801 History of Initiation. <i>Oliver</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22811 History of K.T. Revised. <i>Addison</i></td>
+<td class="pg">3.25</td>
+</tr>
+
+<tr>
+<td>22812</td>
+<td class="indent">Library Sheep</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td>22818</td>
+<td class="indent">Half American Russia</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td>22813</td>
+<td class="indent">Half American Morocco</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>22819</td>
+<td class="indent">Full American Russia</td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td>22814</td>
+<td class="indent">Full American Morocco</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td>22817</td>
+<td class="indent">Full Persian Morocco</td>
+<td class="pg">8.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22831 History of O.E.S. <i>Engle</i></td>
+<td class="pg">2.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22841 History of Rosicrucians&mdash;<i>Waite</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24276 Initiation, Way of. <i>Rudolf Steiner, Ph.D.</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>24280</td>
+<td class="indent">Paper</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22976 Initiation and Its Results. <i>Rudolf Steiner, Ph.D.</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23010 Initiation of a Candidate&mdash;6 copies (<i>Burlesque</i>)</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22991 Indian Masonry. <i>Wright</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22986 In Memoriam&mdash;Orin Welsh. (<i>Shopworn</i>)</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22981 Installation Ceremonies. <i>Simons</i>&mdash;<i>Whiting</i></td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td>22985</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22281 Introduction and History, A.A.S.R.</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22996 In Tune with the Infinite. <i>Trine</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23011 I.O.O.F. Hist. and Manual</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td>23013</td>
+<td class="indent">Half Morocco</td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td>23914</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">6.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23001 Irish Prince and Hebrew Prophet. <i>Kissick</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23046 Jerico Road. (I.O.O.F.) <i>Thompson</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22530 Jesuitry and Frmsy. <i>Rameses</i></td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">23056 Jesus, the Last Great Initiate. <i>Schur&eacute;</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23076 Jewels of Pythian Knighthood, cloth</td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td>23078</td>
+<td class="indent">Half Morocco</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>23079</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23061 Josephus, The Works of</td>
+<td class="pg">1.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23121 Kabbalah Unveiled. <i>S. L. M. Mathers.</i> Cloth</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23086 Kingdom of Love. <i>Frank</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23120 King Solomon's Secret (<i>Farce</i>)</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td colspan="2">23092 K. of P. Drill. <i>Carnahan.</i> Leather</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td>23091</td>
+<td class="indent">Cloth</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23115 Knights of the Zoroasters (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23070 Knight Templar Melodies, per doz.</td>
+<td class="pg">4.80</td>
+</tr>
+
+<tr>
+<td colspan="2">23071 Koran. Translated by <i>Sale</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23106 Krishna and Orpheus. <i>Schur&eacute;</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">26045 Labyrinth as a Life Story. <i>O.E.S.</i> Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23141 Law of Mental Medicine. <i>T. J. Hudson</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23146 Law of Psychic Phenomena. <i>T. J. Hudson</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23161 Lexicon of Freemasonry. <i>Mackey</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23151 Life and Power from Within. <i>Colville</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23186 Life and Doctrine of Paracelsus. Cloth</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23286 Life and Writings of Dr. Robt. Fludd. Cloth</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23176 Light of Asia. <i>Edwin Arnold</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23166 Light on the Path. <i>M.C.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23167</td>
+<td class="indent">Leather</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23181 Lights and Shadows. <i>Morris</i>&mdash;<i>Mackey</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23156 Living Decalogue. <i>Colville</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23191 Lodge Goat. <i>Comic</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23201 Lodge Music. <i>Ilsley</i></td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">23196 Lost Word Found. <i>Buck</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23221 Low Twelve. <i>Ellis</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td>23224</td>
+<td class="indent">Morocco</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23472 Mackey's Ritualist, leather</td>
+<td class="pg">1.60</td>
+</tr>
+
+<tr>
+<td colspan="2">23531 Man Limitless. <i>Wilson</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23481 Man of Mount Moriah. <i>Boutelle</i></td>
+<td class="pg">2.40</td>
+</tr>
+
+<tr>
+<td>23483</td>
+<td class="indent">Half Morocco</td>
+<td class="pg">3.20</td>
+</tr>
+
+<tr>
+<td>23486</td>
+<td class="indent">Half Russia</td>
+<td class="pg">2.80</td>
+</tr>
+
+<tr>
+<td>23487</td>
+<td class="indent">Half Russia, gilt edges</td>
+<td class="pg">3.60</td>
+</tr>
+
+<tr>
+<td>23488</td>
+<td class="indent">Half Morocco, gilt edges</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>28485</td>
+<td class="indent">Paper</td>
+<td class="pg">1.60</td>
+</tr>
+
+<tr>
+<td colspan="2">23521 Manual, Lodge of Perfection. <i>Nor. Jurisdiction</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23517 Manual of Lodge of N.J. (New)</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23491 Manual of the Chapter. <i>Sheville and Gould</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23501 Manual of the Lodge. <i>Mackey</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23511 Manual of the Lodge of N.J. Illust'd.</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td>23512</td>
+<td class="indent">Leather</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td colspan="2">23526 Masonic Burial Services. <i>Macoy</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23461 Masonic Eclectic, 2 vols., shopworn</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23541 Masonic Gem. <i>Rev. A. L. Alford</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23551 Masonic Jurisprudence. <i>Simons</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23561 Masonic Jurisprudence. <i>Mackey</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23401 Masonic Jurisprudence and Symbolism. <i>Lawrence</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23581 Masonic Law and Practice. <i>Lockwood</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23261 Masonic Lodge Music, (Kane Lodge, N.J.)</td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td>23265</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23271 Masonic Light on Abduction of Morgan</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23591 Masonic Musical Manual. Lithographed</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23594</td>
+<td class="indent">Leather. <i>W. H. Janes.</i> Lithographed</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>23595</td>
+<td class="indent">Paper Board, 7&frac12; &times; 10. Lithographed</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23600</td>
+<td class="indent">Paper Flexible. Lithographed</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td>23592</td>
+<td class="indent">Paper Board. Cheaper Print</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td>23593</td>
+<td class="indent">Paper Flexible. Cheaper Print</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td>23596</td>
+<td class="indent">Cloth Board. Cheaper Print</td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td>23598</td>
+<td class="indent">Paper Flexible. Words only 4 &times; 6</td>
+<td class="pg">.20</td>
+</tr>
+
+<tr>
+<td>23597</td>
+<td class="indent">Cloth Flexible. Words only 4 &times; 6</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td>23599</td>
+<td class="indent">Cloth Board and Stamp. Words only 4 &times; 6</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td colspan="2">23620 Masonic Orpheus. Words and Music. <i>Dow</i></td>
+<td class="pg">1.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23571 Masonic Parliamentary Law. <i>Mackey</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23285 Masonic Poetry. <i>Morris.</i> Silk cloth, gilt edge</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23291 Masonic Sketch Book. <i>E. du Laurans</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23311 Masonic Token. <i>Anderson</i></td>
+<td class="pg">2.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23301 Masonic Trials. Treatise upon Law. <i>Look</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23306 Mastery of Mind in Making of Man. <i>Frank</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23321 Maurerisches Liederbuch. <i>Roehr.</i> Cloth</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23336 Messianic Expectations and Modern Judaism</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22420 Metal Therapeutics. A Text Book. <i>Colville</i></td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23346 Meyer's Tactics</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23345 Middle Chamber Work. Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22501 Miniature Monitor. <i>Webb</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22502</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">33390 Missing Link (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td>33389</td>
+<td class="indent">Same with outfit</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23356 Mission of Masonry. <i>Peters</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23360</td>
+<td class="indent">Paper</td>
+<td class="pg">.35</td>
+</tr>
+
+<tr>
+<td colspan="2">23351 Monitor of A.A.S.R. By <i>Webb</i>&mdash;<i>Carson</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23376 Monitor&mdash;Grand Lodge N.Y.</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23570 Moot Court Martial, 6 copies (<i>Burlesque</i>)</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23361 Morals and Dogma, Scottish Rite. <i>Pike</i></td>
+<td class="pg">5.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23580 Munchers of Hard Tack, 6 copies (<i>Burlesque</i>)</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23671 Music of Chapter. <i>Marsh.</i> Cloth</td>
+<td class="pg">.65</td>
+</tr>
+
+<tr>
+<td>23673</td>
+<td class="indent">Paper Flexible</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td>23674</td>
+<td class="indent">American Morocco</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>23675</td>
+<td class="indent">Paper Board</td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td colspan="2">23586 Myrtle Baldwin. <i>Munn</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23411 Mystic Chord. <i>Mabie</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23415</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23421 Mystic Masonry. <i>Buck</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23181 Mystic Tie. <i>Morris</i>&mdash;<i>Mackey</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23701 New Light from the Great Pyramid. <i>Parsons</i></td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23707 New Odd Fellows Manual&mdash;<i>Grosh</i>, leather</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td>23706</td>
+<td class="indent">Cloth. Larger Edition</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td>23709</td>
+<td class="indent">Morocco and Gilt. Larger Edition</td>
+<td class="pg">3.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23700 New Woman (<i>Burlesque</i>), 4 copies</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23712 Nuggets from King Solomon's Mines. <i>Schmalz</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23721 Obelisk and Freemasonry. <i>Weisse</i>, paper</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23731 Obituary Rites of Freemasonry. <i>Macoy</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23716 Occult Science in India. <i>Jacolliot.</i> Cloth</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23776 Ocean of Theosophy, The. <i>W. Q. Judge.</i> Cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23013</td>
+<td class="indent">Half Morocco</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td>23014</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">5.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23011 Odd Fellowship. His. and Manual. <i>Ross</i></td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23736 Odd Fellowship, Official History. Canvas</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td>23737</td>
+<td class="indent">Half Morocco. Art canvas</td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td>23738</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">5.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23746 O.E.S. Burial Services. <i>Macoy</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23741 O.E.S. Manual. <i>Macoy.</i> Original Edition</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23766 Old and New Psychology. <i>Colville</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23771 Onesimus Templeton. <i>Colville</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23786 On the Road to Self-Knowledge. <i>Jones.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23640 Oriental Order of Humility, 6 copies (<i>Burlesque</i>)</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23821 Origin of Freemasonry and K.T. <i>Bennett</i></td>
+<td class="pg">1.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22756 Out From the Heart. <i>J. Allen.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22757</td>
+<td class="indent">Leather</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22758</td>
+<td class="indent">Watered Silk</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22759</td>
+<td class="indent">Special Gift Edition</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22760</td>
+<td class="indent">Paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">23791 Path of Prosperity, The. <i>J. Allen</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23792</td>
+<td class="indent">Leather</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23793</td>
+<td class="indent">Watered Silk</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23794</td>
+<td class="indent">Special Gift Edition</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23795</td>
+<td class="indent">Paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">23796 Paths to Power. <i>Wilson</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23816 Perfect Way; or, Finding of Christ. <i>Kingsford</i></td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td>23281</td>
+<td class="indent">Embossed Cloth Cover</td>
+<td class="pg">2.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23806 Philosophy of Fire. <i>Clymer.</i> Cloth</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23285 Poetry of Freemasonry. <i>Morris.</i> Silk cloth, gilt</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23751 Prelate's Lesson</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23551 Principles, Practice, Masonic Law. <i>Simons</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23805 Put Through (Comic)</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23811 Pythagoras and the Delphic Mysteries. <i>Schur&eacute;</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23081 Pythian Knighthood, cloth. <i>Cornahan</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td>23083</td>
+<td class="indent">Half Morocco</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td>23084</td>
+<td class="indent">Full Morocco</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23851 Queen Moo and Egyptian Sphinx. <i>Le Plongeon</i></td>
+<td class="pg">4.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23841 Queen Moo's Talisman. Cloth</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23850 Queen of Sahara, 6 copies (<i>Burlesque</i>)</td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23861 Queen of the South. <i>Macoy</i></td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td>23865</td>
+<td class="indent">Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23870 Ransford Drill. <i>O.E.S.</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23886 Red Blood of Odd Fellowship</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23860 Review of Cryptic Masonry. <i>Warvelle</i>, paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">23901 Roberts' Rules of Order</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">23946 Rose Croix. <i>Gilliam</i></td>
+<td class="pg">1.60</td>
+</tr>
+
+<tr>
+<td colspan="2">23906 Rosicrucians. <i>Clymer</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23915 Royal Arch Companion. <i>Chase</i>, limp cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23911</td>
+<td class="indent">Same in cloth and gilt binding</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>23912</td>
+<td class="indent">Leather bound with flap</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23925 Royal Arch Standard. <i>McGown</i>, limp cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22921</td>
+<td class="indent">Same in cloth and gilt binding</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>23922</td>
+<td class="indent">Leather bound with flap</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23895 Royal Order of Ogling Owls (<i>Burlesque</i>), 6 cop.</td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23936 Rubaiyat of Omar Khayram. Deckel edge</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td>23940</td>
+<td class="indent">Watered Silk</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td>23037</td>
+<td class="indent">Limp Leather</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23931 Ruins of Empires. <i>Voleny</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>23925</td>
+<td class="indent">Paper</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23984</td>
+<td class="indent">Leather</td>
+<td class="pg">4.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23956 Sacred Mysteries. <i>A. Le Plongeon</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23981 Scarlet Book of Frmsy. <i>Redding</i></td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23951 Scientific Demonstration of the Future</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24031 Secret Doctrine Abridged</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24176 Sermon on the Mount. <i>Pryse.</i> Cloth</td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td colspan="2">23971 Sermons and Addresses. 480 pages. (Shopworn)</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">22966 Servant in the House. <i>Kennedy</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">23991 Shibboleth, K.T. Monitor. <i>Connor</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">22021 Sickles Ahiman Rezon, General</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td>22024</td>
+<td class="indent">Genuine Morocco</td>
+<td class="pg">3.50</td>
+</tr>
+
+<tr>
+<td colspan="2">22571 Sickles Monitor</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>22572</td>
+<td class="indent">Leather</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23976 Signet of K.S., Freemason's Daughter. <i>Arnold</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23986 Signs and Symbols. <i>Oliver</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">23916 Singular Story of Freemasonry</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">24040 Sixth and Seventh Book of Moses</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22301 Smith's Diagram of Parliamentary Rules, cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>22304</td>
+<td class="indent">Leather, parchment chart</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24020 Smithsonian Comedetta (<i>Burlesque</i>), 4 copies</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24026 Solomon's Temple. <i>Caldecott</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24050 Sons of Osirus (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td colspan="2">24021 Spirit of Freemasonry. <i>Oliver</i>, <i>Hutchison</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24001 Standard Masonic Monitor. <i>Simons</i>&mdash;<i>Macoy</i></td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24002</td>
+<td class="indent">Same, in leather and gilt</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24011 Standard Monitor, Colorado, cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24012</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24006 Standard Monitor, Florida, cloth</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24007</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">22216 Standard Monitor Illinois, Cook Cloth</td>
+<td class="pg">.40</td>
+</tr>
+
+<tr>
+<td>22217</td>
+<td class="indent">Leather</td>
+<td class="pg">.60</td>
+</tr>
+
+<tr>
+<td colspan="2">24085 Star Chamber. <i>Frazer</i>&mdash;6 copies (<i>Burlesque</i>)</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">23961 Story of the Other Wise Man. Cloth. <i>Van Dyke</i></td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>23962</td>
+<td class="indent">Limp Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24051 Swedenborg Rite. <i>Beswick</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24071 Symbolism of Freemasonry. <i>Oliver</i></td>
+<td class="pg">2.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24061 Symbol of Glory. <i>Oliver</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24176 Tabernacle. <i>Caldecott</i></td>
+<td class="pg">1.75</td>
+</tr>
+
+<tr>
+<td colspan="2">24191 Tactics, K. T. <i>Grant</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>24192</td>
+<td class="indent">Leather</td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24196 Tactics, N.Y. Regulation</td>
+<td class="pg">1.10</td>
+</tr>
+
+<tr>
+<td colspan="2">24181 Tactics Vest Pocket</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td>24184</td>
+<td class="indent">Morocco</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24182</td>
+<td class="indent">Leather</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24206 Templar Hand book</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24201 Temple. <i>Eidersheim.</i> Cloth</td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24236 This Mystical Life of Ours. <i>Trine</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24216 Thoughts for the Occasion</td>
+<td class="pg">2.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24186 Throne of Eden. <i>W. J. Colville</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24241 Through Silence to Realization. <i>Wilson</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24213 Traditions, Origins, Early History. <i>Pierson</i></td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24225 Trial of Jesus. <i>Druker</i></td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24230 Twentieth Century Orient (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">3.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24256 Universal Spiritualism</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24250 Van Nest's Burlesque Ritual, 6 copies</td>
+<td class="pg">3.75</td>
+</tr>
+
+<tr>
+<td colspan="2">24251 Vocal Manual, words only. <i>Macoy</i></td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24265 Vocal Star, O.E.S. Paper</td>
+<td class="pg">.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24266 Voice of the Silence, The. <i>Blavastky.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>24280</td>
+<td class="indent">Paper</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24301 Washington and His Masonic Compeers</td>
+<td class="pg">2.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24276 Way of Initiation. <i>Rudolf Steiner, Ph.D.</i></td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td>24280</td>
+<td class="indent">Paper</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td colspan="2">24271 Way of Peace, The. <i>J. Allen.</i> Cloth</td>
+<td class="pg">.50</td>
+</tr>
+
+<tr>
+<td>24272</td>
+<td class="indent">Leather</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24273</td>
+<td class="indent">Watered Silk</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24274</td>
+<td class="indent">Special Gift Edition</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>24275</td>
+<td class="indent">Paper</td>
+<td class="pg">.15</td>
+</tr>
+
+<tr>
+<td colspan="2">22501 Webb's Monitor</td>
+<td class="pg">.75</td>
+</tr>
+
+<tr>
+<td>22502</td>
+<td class="indent">Leather</td>
+<td class="pg">1.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24286 What All the World's a-Seeking. <i>Trine</i></td>
+<td class="pg">1.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24315 Wisdom of the Ages (<i>Burlesque</i>), 6 copies</td>
+<td class="pg">5.00</td>
+</tr>
+
+<tr>
+<td colspan="2">24281 Witching Hour. <i>Thomas</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td colspan="2">24321 Worshipful Master's Assistant. <i>Macoy</i></td>
+<td class="pg">1.50</td>
+</tr>
+
+<tr>
+<td>24324</td>
+<td class="indent">Same, in Morocco and gilt</td>
+<td class="pg">2.25</td>
+</tr>
+
+<tr>
+<td colspan="2">24425 32 Degrees K.P. or Ninety in the Shade. Comic</td>
+<td class="pg">.25</td>
+</tr>
+</table>
+
+<div class="blockquote">
+<p class="ctr">
+    <i>Exchanged if not satisfactory.</i>
+</p>
+
+<p>
+    <i>Send for list containing a more complete description of all
+    kinds of Masonic Books, Rituals, Music, Charts, Engravings,
+    Certificates and Engrossing; Pins, Jewels, Charms in stock and to
+    order; Blanks, Books, Aprons, and General supplies for the Lodge or
+    members.</i>
+</p>
+</div>
+
+
+<br>
+<p class="head">
+CIRCULATING LIBRARY.
+</p>
+
+<p>
+(FREE READING)<span class="right">(HOME READING)</span>
+</p>
+
+
+<p>
+For our many customers, who, having no room for a collection of books
+on Masonry, yet wish to be conversant with its origin and history, as
+well as proficient in all matters pertaining to the Lodge and its
+welfare, we have set aside several well-filled cases of rare, old and
+out-of-print works&mdash;Constitutions, Histories, Proceedings, etc., also a
+fine lot of up-to-date Monitors, Manuals, Jurisprudence, Worshipful
+Master's Assistant and others. (<i>See list on preceding pages.</i>)
+</p>
+
+<p>
+We invite you to consult them freely at the office, without charge or
+to use them at your homes at the rate of ten per cent of their value
+for the first thirty days, and an additional five per cent for each
+month thereafter&mdash;which will cover the expense of wear, tear, wrapping,
+book-keeping, etc.&mdash;Thus, for a comparatively small item of cost you
+can add to your store of knowledge, for greater usefulness and personal
+enjoyment.
+</p>
+
+<p>
+As time and carfare is an important item, you can order the books to be
+sent through the mail or express, by enclosing stamps or money order
+equaling their value, which will be refunded, less the percentage, when
+the books are returned.
+</p>
+
+<p>
+Readers in any part of the United States can take advantage of the mail
+rates&mdash;Books&mdash;&#8539; lb. for one cent,&mdash;which we advance by prepaying them
+to your express or post office, deducting the same when refunding
+balance.
+</p>
+
+<p>
+To secure books on the Circulating Library Plan, order the books in the
+usual way, send Money Order equivalent to the value of the book and
+state that you wish them on the library plan.
+</p>
+
+<p>
+Trusting you will find it convenient to make use of the books at the
+office or try a selection from the list for your evenings at home,
+</p>
+
+<p>
+We are, yours fraternally,
+</p>
+
+<p class="ctr">
+  Macoy Publishing &amp; Masonic Supply Co.
+</p>
+
+<p class="ralign">
+  New York, U.S.A.
+</p>
+
+<hr class="med">
+<p class="ctr">
+<b>Footno</b>tes
+</p>
+
+
+<p class="foot">
+<a name="note1">&nbsp;</a>
+<a href="#noteref1">&nbsp;&nbsp;<small>[1]</small></a> Translated by kind permission of the author from the introduction
+to <i>Le Myst&egrave;re Chr&eacute;tien et les Myst&egrave;res Antiques</i>. Traduit de
+l'allemand par Edouard Schur&eacute;, Librairie acad&eacute;mique, Perrin &amp; Co.,
+1908, Paris.
+</p>
+
+<p class="foot">
+<a name="note2">&nbsp;</a>
+<a href="#noteref2">&nbsp;&nbsp;<small>[2]</small></a> A speech delivered in Paris, 28th August 1878. See also Haeckel's
+<i>History of Natural Creation</i>, 13th lecture.
+</p>
+
+<p class="foot">
+<a name="note3">&nbsp;</a>
+<a href="#noteref3">&nbsp;&nbsp;<small>[3]</small></a> This is how Dr. Steiner himself describes the famous German
+naturalist: "Haeckel's personality is captivating. It is the most
+complete contrast to the <i>tone</i> 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: <i>Welt und
+Lebensanschauungen im 19ten Jahrhundert</i> (Theories of the Universe
+and of Life in the Nineteenth Century), and <i>Haeckel und seine
+Gegner</i> (Haeckel and his Opponents).
+</p>
+
+<p class="foot">
+<a name="note4">&nbsp;</a>
+<a href="#noteref4">&nbsp;&nbsp;<small>[4]</small></a> <i>Die Mystik, im Aufgange des neuzeitlichen Geisteslebens</i>
+(1901); <i>Das Christentum als mystische Tatsache</i> (1902);
+<i>Theosophie</i> (1904). He is now preparing an important book, which
+will no doubt be his chief work, and which is to be called
+<i>Geheimwissenschaft</i> (Occult Science).
+</p>
+
+<p class="foot">
+<a name="note5">&nbsp;</a>
+&nbsp;&nbsp;<small>[5]</small> Translated from <i>Lusifer-Gnosis</i> (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 <i>Theosophist</i> (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.
+</p>
+
+<p class="foot">
+<a name="note6">&nbsp;</a>
+<a href="#noteref6">&nbsp;&nbsp;<small>[6]</small></a> In the last chapter of the book entitled <i>Theosophie</i> (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.
+</p>
+
+<p class="foot">
+<a name="note7">&nbsp;</a>
+<a href="#noteref7">&nbsp;&nbsp;<small>[7]</small></a> 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.
+</p>
+
+<p class="foot">
+<a name="note8">&nbsp;</a>
+<a href="#noteref8">&nbsp;&nbsp;<small>[8]</small></a> 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,&mdash;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.
+</p>
+
+<p class="foot">
+<a name="note9">&nbsp;</a>
+<a href="#noteref9">&nbsp;&nbsp;<small>[9]</small></a> 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.
+</p>
+
+<p class="foot">
+<a name="note10">&nbsp;</a>
+<a href="#noteref10"> <small>[10]</small></a> 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.
+</p>
+
+<hr class="short">
+<p class="tn">
+Transcriber's Note: There is no corresponding anchor for footnote
+number 5.
+</p>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Way of Initiation, by Rudolf Steiner
+
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+</pre>
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+</body>
+</html>
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+The Project Gutenberg EBook of The Way of Initiation, by Rudolf Steiner
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+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
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE WAY OF INITIATION ***
+
+
+
+
+Produced by Bruce Albrecht and the Online Distributed
+Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+  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
+
+
+
+
+  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 SCHURE~
+
+  FIRST AMERICANIZED EDITION
+
+  MACOY PUBLISHING AND MASONIC SUPPLY CO.
+  NEW YORK, U.S.A.
+
+
+  Copyright 1910
+  BY
+  MACOY PUBLISHING
+  AND
+  MASONIC SUPPLY CO.
+
+  45-47-49 JOHN ST.
+  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
+
+
+
+
+Transcriber's Note: Words printed in bold are noted with tildes;
+~bold~. There is no corresponding anchor for footnote number 5.
+
+
+
+
+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 SCHURE[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.
+
+          [1] Translated by kind permission of the author from the
+          introduction to _Le Mystere Chretien et les Mysteres
+          Antiques_. Traduit de l'allemand par Edouard Schure,
+          Librairie academique, Perrin & Co., 1908, Paris.
+
+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 Graeco-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 Schroeer, 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 Eugenie 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 amoeba 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]
+
+          [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).
+
+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. Huebbe-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]
+
+          [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).
+
+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.
+
+          [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.
+
+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]
+
+          [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.
+
+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]
+
+          [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.
+
+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]
+
+          [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.
+
+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]
+
+          [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.
+
+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."
+
+          [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.
+
+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
+Gita_, or of _St. John's Gospel_, or of Thomas a 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 10c. 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:
+
+  Paper Covers, size 4-1/4 x 7-1/4  "    "   "     "  .15
+  Cloth Binding,   "   "       "    "    "   "     "  .50
+  Leather Binding, "   "       "    "    "   "     "  .75
+  Watered Silk,    "   "       "    "    "   "     "  .75
+  Special Gift Editions, with colored borders,
+    5-1/2 x 7-3/4, embossed                           .75
+
+    _Order and read one of the books--say The Path of Prosperity, and
+    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
+our Circulating Library plan; send us the price of the book, and we
+will prepay postage to you. After reading return it to us carefully
+protected and we will return the money (except on paper bindings), less
+the postage we have paid on it, and 10% for the first month's use, 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 x 12. 644 pgs, No. 22421   6.75 Half
+  American Morocco, 2 vol., "    "   "          No. 22423   7.50 Full
+  American Morocco, 2 vol., "    "   "          No. 22424  10.00 Full
+  Persian Morocco, 1 vol.,  "    "   "          No. 22425  10.00
+
+~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, 5-1/4 x 8-1/4,
+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 they will
+sell.
+
+  Full art canvass.      No. 22811       3.25
+  Library sheep.         No. 22812       3.50
+  Half American Russia.  No. 22818       3.75
+  Half American Morocco. No. 22813       4.00
+  Full American Russia.  No. 22819       4.75
+  Full American Morocco. No. 22814       5.00
+  Full Persian Morocco.  No. 22817       8.75
+
+~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 Schure_. 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. 7-1/2 x 9-1/2. 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 Schure._ No. 23106, 1.25
+
+~Last Great Initiate, Jesus the.~ _Edouard Schure._ 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._,
+
+  Half Morocco and full gilt.     No. 23488          4.00
+  Half Russia and full gilt.      No. 23487          3.60
+  Half Morocco, marble edge.      No. 23483          3.20
+  Half Russia, marble edge.       No. 23486          2.80
+  Half Cloth, marble edge.        No. 23481          2.40
+  Heavy Paper Sides, marble edge. No. 23485          1.60
+
+~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. 6-1/2 x 9-1/2. 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. 5-1/4 x 7-1/2. 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 Schure._ 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 x 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._ 5-1/2 x 7-1/2. 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, 4-1/4 x 7-1/4       .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. _Schure_                               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. 1/2 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. _Schure_                 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. _Schure_                            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, 7-1/2 x 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 x 6                       .20
+  23597    Cloth Flexible. Words only 4 x 6                       .25
+  23599    Cloth Board and Stamp. Words only 4 x 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
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+  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
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+  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
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #39986 (https://www.gutenberg.org/ebooks/39986)