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progress will clear off and good things will come to you like, money, favor from people, open doors, business breakthrough, good job. Etc.In every man there

are latent faculties by means of which he can acquire for himself knowledge of the higher worlds. The mystic, 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. At every moment his

listener may say to himself: What he speaks about I too can learn, when I have developed within myself certain powers which today lie slumbering within me.

There remains only the question as to how one has to commence in order to develop within oneself such faculties. For this only those can give advice who

have already developed such powers within themselves. As: long as the human race has existed, there have always been schools in which those who possessed

these higher faculties gave instruction to those who were in search of them. Such are called the occult schools, and the instruction which is imparted there

in is called esoteric science, or occult teaching. Such a designation naturally awakens 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 then be no need to make a secret about it: one might then communicate it publicly and open up its advantages to all men.Those

who have been initiated into the nature of the 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 secrets 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 occult knowledge? How and why ought they to search for

something of whose nature they can form no idea? But such a question is based upon an entirely erroneous conception of the real nature of occult knowledge

There is, in truth, no difference between occult knowledge and all the rest of man’s knowledge and capacity. This occult knowledge is no more of 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 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 civilisation into which he has been born; but for the attainment of knowledge in Many believe that one has 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 out, under any circumstances, if there is in him an earnest and worthy endeavor to attain this

knowledge. For it is a strict law among all Initiates to withhold from no man the knowledge that is due to him. But there is an equally strict law which

insists that no one shall receive any occult knowledge until he is worthy. 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 to

be disclosed, in as much as you are at the present stage of your evolution, do not understand how rightly to receive the secret into your soul.The ways

which prepare a man for the reception of a secret are clearly prescribed. They are indicated by the unfading, everlasting letters within the temples where

the Initiates guard the eye for eye secrets. In ancient times, anterior to “history,” these temples were outwardly visible; today, 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 await those 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. Such 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 are the germ of submissiveness and slavery. Experience teaches us that those can best hold their heads erect who have learnt to venerate

where veneration is due. And veneration is always in its 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. You can only acquire right knowledge when you have learnt to esteem it. Man has

certainly the right to gaze upon the Reality, but he must first acquire this right. 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 receive the power of attracting small bodies. This exemplifies

natural law. And if one has learnt 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 which opens out in the soul, develops a power which may, 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 brings 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 towards criticism, the giving of judgments, and so forth,

than toward devotion, and a selfless veneration. Our children already criticise far 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 civilisation. It isn nlonger way a question of passing a criticism upon it. It is just to this critical faculty, this

self-conscious human judgment, this “prove all things and hold fast the good,” that we owe the greatness of our vilification. We could never have attained

to 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 one thing that everyone must clearly understand is that for him who is right in the center of the objective civilization of our

time, it is very difficult to advance to the knowledge of the higher worlds. He can only do so if he works 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 ought to be kept holy,

stood out in better relief from the ordinary things of the world. In a period of criticism these ideals are lowered; other emotions take the place of

veneration, respect, prayer, and wonder. Our own age continually pushes these 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 must himself instill it into his soul. It cannot be

done by study: it can only be done through life. 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 renounce

entirely all criticism or judgment. If I meet a man 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 must continually try to follow out this advice. Experienced occultists are aware how much

they owe to the continual searching for the good in all things, and the withholding of all carping criticism. This must not remain only as an external rule

of life; rather must it 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, every such

moment brings us nearer to the knowledge of higher things. And we rise rapidly when, in such moments, we fill our consciousness only with thoughts that

evoke in us 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 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 see. He begins to understand that hitherto he had only seen a part of the world around him. The man with whom he comes in contact now shows him

quite a different aspect from what he showed before. Of course, he will not yet, through this rule of life alone, be able to see what has elsewhere been

described as the human aura, because, for that, a still higher training is necessary. But he can rise to this higher training if he has previously gone

through a thorough training in devotion. [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 treading of

the “Path of Discipleship.” It is not necessary that anyone should notice a change in the disciple. He does his duties as hitherto; he attends to his

business as before. 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 mood of devotion for everything which is truly venerable. His entire soul-life finds in this fundamental 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.PEOPLE ASK



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