The Way of Initiation
GA 10
VIII. The Conditions of Discipleship
[ 1 ] The conditions of entrance into an occult school are not, of a nature to be formulated by anyone in an arbitrary way. 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 paint brush, 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 except 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 as much as to say: “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. But it must be emphasised that a general desire for higher knowledge is not sufficient, and many will probably have such a desire. With him who has merely this vague desire, 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 present abandon occult training. It is true that the conditions are, indeed, severe, and yet they are not hard, since their fulfilment not only ought to be, but must be, an altogether voluntary deed.
[ 2 ] 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 a free choice, it cannot be considered as a fetter. If anyone says to the teacher: “Give me your secrets, but leave me my customary sensations, feelings, and thoughts,” he is then making an impossible demand. Such a one desires no more than to satisfy his curiosity, his thirst for knowledge, and by one who takes an attitude like this, occult knowledge can never be obtained.
[ 3 ] Let us now consider in their right order the conditions of discipleship. It should be emphasised that the complete fulfilment of any one of these conditions is by no means demanded, but only the effort after such fulfilment. No one can altogether fulfil these conditions, 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.
[ 4 ] 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 endeavour 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 pupil 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 endeavour 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, often, indeed, than life itself, but the disciple must never put pleasure hither than these. Pleasure for him can only be a means to health and life, and in respect of 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 some people who find satisfaction in asceticism as others in wine-bibbing, but they must not imagine that asceticism of this kind will assist them to attain the higher knowledge. Many ascribe to their unfavourable circumstances everything which apparently prevents them from making progress in this direction. They say that with their conditions of life they cannot develop themselves. 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 to 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 the 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 endeavour 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 touching the higher worlds, and in place of truth his own favourite opinions will assert themselves. It is better for the disciple to be “matter-of-fact” than overwrought and fanciful.
[ 5 ] 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 against 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 my own fault?” Instead of directing my feelings against him, I shall rather cogitate on the way in which I ought myself to behave, so that the pupil 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 favourable 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 only 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 behaviour 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 endeavour 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.
[ 6 ] 3. Now with this, the third condition for occult training is intimately connected. The student must be able to realise the idea that his thoughts and feelings are as important for the world as his deeds. It must be recognised 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 one's pure thoughts and feelings as much as by one's good behaviour, and as, long as one cannot believe in this world-wide importance of one's inner Self, one is not fit for discipleship. Only when one works at one's inner Self as if it were at least as important as all external things, only then is one permeated with a true conception of the soul's importance. One must admit that one's feelings produce an effect as much as the action of one's hand.
[ 7 ] 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 realise this conception is then also able to distinguish between inner duty and external success. He learns to recognise that the one cannot at once be measured by the other. The student must learn for himself the right mean between what is demanded by his external conditions and what he recognises 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 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.
[ 8 ] 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 when once it has been made, save only the perception that he has made a mistake. Every resolution is a force, and even if such force does not produce immediate effect on the point at which it was directed, nevertheless it works in its own way. Success is only of great importance 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 wait for 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 it may receive his sacrifice. He who wishes to become a disciple must declare himself ready for a sacrifice, an offering, such as this.
[ 9 ] 6. A sixth condition is the development of a sense of gratitude with regard to everything which relates to Man. One must realise 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 other men! 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, as we ourselves are the richer for it.
[ 10 ] 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.
[ 11 ] If a person intends, 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 only consist of giving to these conditions a complete expression, but such formalities can only be imparted to each individual candidate, and are not without their own value, since everything interior must manifest itself in an exterior way. 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.
[ 12 ] External forms are regarded as worthless only by those 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 so long as it should 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 destruction of anything when by destroying he is able to promote a new life. Let it not be thought that in so saying it is implied that the disciple may suffer the triumph of evil, but rather that he must endeavour 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 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.
[ 13 ] He who enters an occult school must be quite sure that his intention is to construct by means of it, and not to destroy. The student ought, therefore, to bring with him the will for sincere and devoted work and not the desire to criticise and destroy. He ought to be capable of 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 have to learn 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. The work which is done for the sake of success will be the least successful, and that kind of learning which is undertaken without meditation will advance the student least. Only the love of work itself, and not of its fruit, only this brings any advance. If he who is learning seeks for wholesome thoughts and sound judgment, he need not spoil his devotion with doubts and suspicions.
[ 14 ] 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 one does not need to learn what one is already able to understand. Therefore, if one only desires to judge, one cannot learn any more. 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 better to wait until later for a true understanding. The higher one climbs on the ladder of knowledge, the more does one require 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 opinion regarding the higher truths, men come to see 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 one can really behold the truth. Only he who, without sufficient preparation, judges in accordance with preconceived ideas and habitual ways of thought, 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 opinion one must first prepare oneself. If this were only sufficiently considered, the conditions laid down by the occult teacher would be surprising to no one. Truth and the higher life do, indeed, abide in every human soul, and it is true that everyone can and must find them for himself; but they lie deeply hidden, and may only be brought up from their deep shafts after the clearance of certain obstacles. Only he who has had experience in occult science can advise how this may be done. It is advice of this kind that is given by the occult teacher. He does not urge a truth on anyone; he proclaims no dogma, but points out a way. It is true that everyone could find this way alone, but only, perhaps, after many incarnations. By this occult training the way is shortened. A person, by means of it, more quickly reaches a point from which he becomes able to co-operate in those worlds wherein the salvation and evolution of man are assisted by spiritual work. Thus we have outlined, as much as may at present be communicated concerning the attainment of knowledge relating to the higher worlds.
[ 15 missing from text ]Die Bedingungen zur Geheimschulung
[ 1 ] Die Bedingungen zum Antritt der Geheimschulung sind nicht solche, die von irgend jemand durch Willkür festgesetzt werden. Sie ergeben sich aus dem Wesen des Geheimwissens. Wie ein Mensch nicht Maler werden kann, der keinen Pinsel in die Hand nehmen Will, so kann niemand eine Geheimschulung empfangen, der nicht erfüllen will, was die Geheimlehrer als notwendige Forderung angeben. Im Grunde kann der Geheimlehrer nichts geben als Ratschläge. Und in diesem Sinne ist auch alles aufzunehmen, was er sagt. Er hat die vorbereitenden Wege zum Erkennen der höheren Welten durchgemacht. Er weiß aus Erfahrung, was notwendig ist. Es hängt ganz von dem freien Willen des einzelnen ab, ob er die gleichen Wege wandeln will oder nicht. Wenn jemand verlangen wollte, daß ihm ein Lehrer eine Geheimschulung zukommen ließe, ohne die Bedingungen erfüllen zu wollen, so gliche eine solche Forderung eben durchaus der: lehre mich malen, aber befreie mich davon, einen Pinsel zu berühren. – Der Geheimlehrer kann auch niemals etwas bieten, wenn ihm nicht der freie Wille des Aufnehmenden entgegenkommt. Aber es muß betont werden, daß der allgemeine Wunsch nach höherem Wissen nicht genügt. Diesen Wunsch werden natürlich viele haben. Wer nur diesen Wunsch hat, ohne auf die besonderen Bedingungen der Geheimschulung eingehen zu wollen, von dem kann zunächst nichts erreicht werden. Das sollen diejenigen bedenken, die sich darüber beklagen, daß die Geheimschulung ihnen nicht leicht wird. Wer die strengen Bedingungen nicht erfüllen kann oder will, der muß eben vorläufig auf Geheimschulung verzichten. Zwar sind die Bedingungen streng, aber nicht hart, da ihre Erfüllung nicht nur eine freie Tat sein soll, sondern sogar sein muß.
[ 2 ] Wer das nicht bedenkt, für den können die Forderungen der Geheimschulung leicht als Seelen- oder Gewissenszwang erscheinen. Denn die Schulung beruht ja auf einer Ausbildung des inneren Lebens; der Geheimlehrer muß also Ratschläge erteilen, die sich auf dieses innere Leben beziehen. Aber nichts kann als Zwang aufgefaßt werden, was als Ausfluß eines freien Entschlusses gefordert wird. – Wenn jemand von dem Lehrer forderte: teile mir deine Geheimnisse mit, aber lasse mich bei meinen gewohnten Empfindungen, Gefühlen und Vorstellungen, so verlangt er eben etwas ganz Unmögliches. Er will dann nichts weiter als die Neugierde, den Wissenstrieb befriedigen. Bei einer solchen Gesinnung kann aber Geheimwissen nie erlangt werden.
[ 3 ] Es sollen nun der Reihe nach die Bedingungen für den Geheimschüler entwickelt werden. Es muß betont werden, daß bei keiner dieser Bedingungen eine vollständige Erfüllung verlangt wird, sondern lediglich das Streben nach einer solchen Erfüllung. Ganz erfüllen kann die Bedingungen niemand; aber sich auf den Weg zu ihrer Erfüllung begeben kann jeder. Nur auf den Willen, auf die Gesinnung, sich auf diesen Weg zu begeben, kommt es an.
[ 4 ] Die erste Bedingung ist: man richte sein Augenmerk darauf, die körperliche und geistige Gesundheit zu fördern. Wie gesund ein Mensch ist, das hängt zunächst natürlich nicht von ihm ab. Danach trachten, sich nach dieser Richtung zu fördern, das kann ein jeder. Nur aus einem gesunden Menschen kann gesunde Erkenntnis kommen. Die Geheimschulung weist einen nicht gesunden Menschen nicht zurück; aber sie muß verlangen, daß der Schüler den Willen habe, gesund zu leben. – Darinnen muß der Mensch die möglichste Selbständigkeit erlangen. Die guten Ratschläge anderer, die – zumeist ungefragt – jedem zukommen, sind in der Regel ganz überflüssig. Ein jeder muß sich bestreben, selbst auf sich zu achten. – Vielmehr wird es sich in physischer Beziehung darum handeln, schädliche Einflüsse abzuhalten, als um anderes. Um unsere Pflichten zu erfüllen, müssen wir uns ja oft Dinge auferlegen, die unserer Gesundheit nicht förderlich sind. Der Mensch muß verstehen, im rechten Falle die Pflicht höher zu stellen als die Sorge um die Gesundheit. Aber was kann nicht alles unterlassen werden bei einigem guten Willen! Die Pflicht muß in vielen Fällen höher stehen als die Gesundheit, ja oft höher als das Leben; der Genuß darf es bei dem Geheimschüler nie. Bei ihm kann der Genuß nur ein Mittel für Gesundheit und Leben sein. Und es ist in dieser Richtung durchaus notwendig, daß man ganz ehrlich und wahrhaftig gegen sich selbst sei. Nichts nützt es, ein asketisches Leben zu führen, wenn dieses aus ähnlichen Beweggründen entspringt wie andere Genüsse. Es kann jemand an dem Asketismus ein Wohlgefallen haben wie ein anderer am Weintrinken. Er kann aber nicht hoffen, daß ihm dieser Asketismus etwas zu höherer Erkenntnis nütze. – Viele schieben alles, was sie scheinbar hindert, sich nach dieser Richtung zu fördern, auf ihre Lebenslage. Sie sagen: «Bei meinen Lebensverhältnissen kann ich mich nicht entwickeln.» Es mag für viele in anderer Beziehung wünschenswert sein, ihre Lebenslage zu ändern; zum Zwecke der Geheimschulung braucht dies kein Mensch zu tun. Zu diesem Ziele braucht man nur gerade in der Lage, in der man ist, so viel für seine leibliche und seelische Gesundheit zu tun, als möglich ist. Eine jegliche Arbeit kann dem Ganzen der Menschheit dienen; und es ist viel größer von der Menschenseele, sich klarzumachen, wie notwendig eine kleinliche, vielleicht häßliche Arbeit für dieses Ganze ist, als zu glauben: «Diese Arbeit ist für mich zu schlecht, ich bin zu anderem berufen.» – Besonders wichtig für den Geheimschüler ist das Streben nach völliger geistiger Gesundheit. Ungesundes Gemüts- und Denkleben bringt auf alle Fälle von den Wegen zu höheren Erkenntnissen ab. Klares, ruhiges Denken, sicheres Empfinden und Fühlen sind hier die Grundlage. Nichts soll ja dem Geheimschüler ferner liegen als die Neigung zum Phantastischen, zum aufgeregten Wesen, zur Nervosität, zur Exaltation, zum Fanatismus. Einen gesunden Blick für alle Verhältnisse des Lebens soll er sich aneignen; sicher soll er sich im Leben zurechtfinden; ruhig soll er die Dinge zu sich sprechen und auf sich wirken lassen. Er soll sich bemühen, überall, wo es nötig ist, dem Leben gerecht zu werden. Alles Überspannte, Einseitige soll in seinem Urteilen und Empfinden vermieden werden. Würde diese Bedingung nicht erfüllt, so käme der Geheimschüler statt in höhere Welten in diejenige seiner eigenen Einbildungskraft; statt der Wahrheit machten sich Lieblingsmeinungen bei ihm geltend. Besser ist es für den Geheimschüler, «nüchtern» zu sein als exaltiert und phantastisch.
[ 5 ] Die zweite Bedingung ist, sich als ein Glied des ganzen Lebens zu fühlen. In der Erfüllung dieser Bedingung ist viel eingeschlossen. Aber ein jeder kann sie nur auf seine eigene Art erfüllen. Bin ich Erzieher und mein Zögling entspricht nicht dem, was ich wünsche, so soll ich mein Gefühl zunächst nicht gegen den Zögling richten, sondern gegen mich selbst. Ich soll mich so weit als eins mit meinem Zögling fühlen, daß ich mich frage: «Ist das, was beim Zögling nicht genügt, nicht die Folge meiner eigenen Tat?» Statt mein Gefühl gegen ihn zu richten, werde ich dann vielmehr darüber nachdenken, wie ich mich selbst verhalten soll, damit in Zukunft der Zögling meinen Forderungen besser entsprechen könne. Aus solcher Gesinnungsart heraus ändert sich allmählich die ganze Denkungsart des Menschen. Das gilt für das Kleinste wie für das Größte. Ich sehe aus solcher Gesinnung heraus zum Beispiel einen Verbrecher anders an als ohne dieselbe. Ich halte zurück mit meinem Urteile und sage mir: «Ich bin nur ein Mensch wie dieser. Die Erziehung, die durch die Verhältnisse mir geworden ist, hat mich vielleicht allein vor seinem Schicksale bewahrt.» Ich komme dann wohl auch zu dem Gedanken, daß dieser Menschenbruder ein anderer geworden wäre, wenn die Lehrer, die ihre Mühe auf mich verwendet haben, sie hätten ihm angedeihen lassen. Ich werde bedenken, daß mir etwas zuteil geworden ist, was ihm entzogen war, daß ich mein Gutes gerade dem Umstand verdanke, daß es ihm entzogen worden ist. Und dann wird mir die Vorstellung auch nicht mehr ferne liegen, daß ich nur ein Glied in der ganzen Menschheit bin und mitverantwortlich für alles, was geschieht. Es soll hier nicht gesagt werden, daß ein solcher Gedanke sich sofort in äußere agitatorische Taten umsetzen soll. Aber still in der Seele soll er gepflegt werden. Dann wird er sich ganz allmählich in dem äußeren Verhalten eines Menschen ausprägen. Und in solchen Dingen kann doch jeder nur bei sich selbst zu reformieren anfangen. Nichts fruchtet es, im Sinne solcher Gedanken allgemeine Forderungen an die Menschheit zu stellen. Wie die Menschen sein sollen: darüber ist leicht ein Urteil gebildet; der Geheimschüler aber arbeitet in der Tiefe, nicht an der Oberfläche. Es wäre daher ganz unrichtig, wenn man die hier angedeutete Forderung der Geheimlehrer mit irgendeiner äußerlichen, etwa gar einer politischen Forderung in Verbindung brächte, mit der die Geistesschulung nichts zu tun haben kann. Politische Agitatoren «wissen» in der Regel, was von anderen Menschen zu «fordern» ist; von Forderungen an sich selbst ist bei ihnen weniger die Rede.
[ 6 ] Und damit hängt die dritte Bedingung für die Geheimschulung unmittelbar zusammen. Der Zögling muß sich zu der Anschauung emporringen können, daß seine Gedanken und Gefühle ebenso Bedeutung für die Welt haben wie seine Handlungen. Es muß erkannt werden, daß es ebenso verderblich ist, wenn ich meinen Mitmenschen hasse, wie wenn ich ihn schlage. Dann komme ich auch zu der Erkenntnis, daß ich nicht nur für mich etwas tue, wenn ich mich selbst vervollkommene, sondern auch für die Welt. Aus meinen reinen Gefühlen und Gedanken zieht die Welt ebensolchen Nutzen wie aus meinem Wohlverhalten. Solange ich nicht glauben kann an diese Weltbedeutung meines Innern, so lange tauge ich nicht zum Geheimschüler. Erst dann bin ich von dem rechten Glauben an die Bedeutung meines Inneren, meiner Seele erfüllt, wenn ich an diesem Seelischen in der Art arbeite, als wenn es zum mindesten ebenso wirklich wäre wie alles Äußere. Ich muß zugeben, daß mein Gefühl ebenso eine Wirkung hat wie eine Verrichtung meiner Hand.
[ 7 ] Damit ist eigentlich schon die vierte Bedingung ausgesprochen: die Aneignung der Ansicht, daß des Menschen eigentliche Wesenheit nicht im Äußerlichen, sondern im Inneren liegt. Wer sich nur als ein Produkt der Außenwelt ansieht, als ein Ergebnis der physischen Welt, kann es in der Geheimschulung zu nichts bringen. Sich als seelisch-geistiges Wesen fühlen ist eine Grundlage für solche Schulung. Wer zu solchem Gefühle vordringt, der ist dann geeignet zu unterscheiden zwischen innerer Verpflichtung und dem äußeren Erfolge. Er lernt erkennen, daß das eine nicht unmittelbar an dem anderen gemessen werden kann. Der Geheimschüler muß die rechte Mitte finden zwischen dem, was die äußeren Bedingungen vorschreiben, und dem, was er als das Richtige für sein Verhalten erkennt. Er soll nicht seiner Umgebung etwas aufdrängen, wofür diese kein Verständnis haben kann; aber er soll auch ganz frei sein von der Sucht, nur das zu tun, was von dieser Umgebung anerkannt werden kann. Die Anerkennung für seine Wahrheiten muß er einzig und allein in der Stimme seiner ehrlichen, nach Erkenntnis ringenden Seele suchen. Aber lernen soll er von seiner Umgebung, soviel er nur irgend kann, um herauszufinden, was ihr frommt und nützlich ist. So wird er in sich selbst das entwickeln, was man in der Geheimwissenschaft die «geistige Waage» nennt. Auf einer ihrer Waageschalen liegt ein «offenes Herz» für die Bedürfnisse der Außenwelt, auf der anderen «innere Festigkeit und unerschütterliche Ausdauer».
[ 8 ] Und damit ist auf die fünfte Bedingung gedeutet: die Standhaftigkeit in der Befolgung eines einmal gefaßten Entschlusses. Nichts darf den Geheimschüler dazu bringen, von einem gefaßten Entschluß abzukommen, als lediglich die Einsicht, daß er im Irrtume befangen ist. Jeder Entschluß ist eine Kraft, und wenn diese Kraft auch nicht einen unmittelbaren Erfolg da hat, wohin sie zunächst gewandt ist, sie wirkt in ihrer Weise. Der Erfolg ist nur entscheidend, wenn man eine Handlung aus Begierde vollbringt. Aber alle Handlungen, die aus Begierde vollbracht werden, sind wertlos gegenüber der höheren Welt. Hier entscheidet allein die Liebe zu einer Handlung. In dieser Liebe soll sich ausleben alles, was den Geheimschüler zu einer Handlung treibt. Dann wird er auch nicht erlahmen, einen Entschluß immer wieder in Tat umzusetzen, wie oft er ihm auch mißlungen sein mag. Und so kommt er dazu, nicht erst die äußeren Wirkungen seiner Taten abzuwarten, sondern sich an den Handlungen selbst zu befriedigen. Er wird lernen, seine Taten, ja sein ganzes Wesen der Welt zu opfern, wie auch immer diese sein Opfer aufnehmen mag. Zu solchem Opferdienst muß sich bereit erklären, wer Geheimschüler werden will.
[ 9 ] Eine sechste Bedingung ist die Entwickelung des Gefühles der Dankbarkeit gegenüber allem, was dem Menschen zukommt. Man muß wissen, daß das eigene Dasein ein Geschenk des ganzen Weltalls ist. Was ist alles notwendig, damit jeder von uns sein Dasein empfangen und fristen kann! Was verdanken wir der Natur und anderen Menschen! Zu solchen Gedanken müssen diejenigen geneigt sein, die Geheimschulung wollen. Wer sich ihnen nicht hingeben kann, der vermag nicht in sich jene Alliebe zu entwickeln, die notwendig ist, um zu höherer Erkenntnis zu kommen. Etwas, das ich nicht liebe, kann sich mir nicht offenbaren. Und eine jede Offenbarung muß mich mit Dank erfüllen, denn ich werde durch sie reicher.
[ 10 ] Alle die genannten Bedingungen müssen sich in einer siebenten vereinigen: das Leben unablässig in dem Sinne aufzufassen, wie es die Bedingungen fordern. Dadurch schafft sich der Zögling die Möglichkeit, seinem Leben ein einheitliches Gepräge zu geben. Seine einzelnen Lebensäußerungen werden miteinander im Einklang, nicht im Widerspruche stehen. Er wird zu der Ruhe vorbereitet sein, zu welcher er kommen muß während der ersten Schritte in der Geheimschulung.
[ 11 ] Hat jemand den ernsten und ehrlichen Willen, die angegebenen Bedingungen zu erfüllen, dann mag er sich zur Geistesschulung entschließen. Er wird sich dann bereitfinden, die angeführten Ratschläge zu befolgen. Es mag gar manchem vieles an diesen Ratschlägen wie etwas Äußerliches erscheinen. Ein solcher wird vielleicht sagen, er hätte erwartet, daß die Schulung in weniger strengen Formen verlaufen sollte. Aber alles Innere muß sich in einem Äußeren ausleben. Und ebensowenig, wie ein Bild schon da ist, wenn es bloß im Kopf des Malers existiert, ebensowenig kann eine Geheimschulung ohne äußeren Ausdruck sein. Nur diejenigen achten die strengen Formen gering, welche nicht wissen, daß im Äußeren das Innere zum Ausdruck kommen muß. Es ist wahr, daß es auf den Geist einer Sache ankommt und nicht auf die Form. Aber so wie die Form ohne den Geist nichtig ist, so wäre der Geist tatenlos, wenn er sich nicht eine Form erschüfe.
[ 12 ] Die gestellten Bedingungen sind geeignet, den Geheimschüler stark genug zu machen, um auch die weiteren Forderungen zu erfüllen, welche die Geistesschulung an ihn stellen muß. Fehlen ihm diese Bedingungen, dann wird er vor jeder neuen Anforderung mit Bedenken stehen. Er wird ohne sie das Vertrauen nicht zu den Menschen haben können, das für ihn notwendig ist. Und auf Vertrauen und wahre Menschenliebe muß alles Wahrheitsstreben gebaut sein. Es muß darauf gebaut sein, obgleich es nicht daraus entspringen, sondern nur aus der eigenen Seelenkraft quellen kann. Und die Menschenliebe muß sich allmählich erweitern zur Liebe zu allen Wesen, ja zu allem Dasein. Wer die genannten Bedingungen nicht erfüllt, wird auch nicht die volle Liebe zu allem Aufbauen, zu allem Schaffen haben, und die Neigung, alle Zerstörung, alles Vernichten als solche zu unterlassen. Der Geheimschüler muß so werden, daß er nie etwas vernichtet um des Vernichtens willen, nicht in Handlungen, aber auch nicht in Worten, Gefühlen und Gedanken. Für ihn soll es Freude am Entstehen, am Werden geben; und nur dann darf er die Hand bieten zu einer Vernichtung, wenn er auch imstande ist, aus und durch die Vernichtung neues Leben zu fördern. Damit ist nicht gemeint, daß der Geheimschüler zusehen darf, wie das Schlechte überwuchert; aber er soll sogar am Schlechten diejenigen Seiten suchen, durch die er es in ein Gutes wandeln kann. Er wird sich immer klarer darüber, daß die richtigste Bekämpfung des Schlechten und Unvollkommenen das Schaffen des Guten und Vollkommenen ist. Der Geheimschüler weiß, daß aus dem Nichts nicht etwas geschaffen werden kann, daß aber das Unvollkommene in ein Vollkommenes umgewandelt werden kann. Wer in sich die Neigung zum Schaffen entwickelt, der findet auch bald die Fähigkeit, sich dem Schlechten gegenüber richtig zu verhalten.
[ 13 ] Wer in eine Geheimschulung sich einläßt, muß sich klarmachen, daß durch sie gebaut und nicht zerstört werden soll. Er soll daher den Willen zur ehrlichen, hingebungsvollen Arbeit, nicht zur Kritik und zum Zerstören mitbringen. Er soll der Andacht fähig sein, denn man soll lernen, was man noch nicht weiß. Man soll andächtig zu dem blicken, was sich erschließt. Arbeit und Andacht: das sind Grundgefühle, die von dem Geheimschüler gefordert werden müssen. Mancher wird erfahren müssen, daß er in der Schulung nicht vorwärtskommt, trotzdem er, nach seiner Ansicht, rastlos tätig ist. Es kommt davon her, daß er die Arbeit und Andacht nicht im rechten Sinne erfaßt hat. Diejenige Arbeit wird den geringsten Erfolg haben, die um dieses Erfolges willen unternommen wird, und dasjenige Lernen wird am wenigsten vorwärtsbringen, das ohne Andacht verläuft. Die Liebe zur Arbeit, nicht zum Erfolg, bringt allein vorwärts. Und wenn der Lernende gesundes Denken und sicheres Urteilen sucht, so braucht er sich nicht durch Zweifel und Mißtrauen die Andacht zu verkümmern.
[ 14 ] Man braucht nicht zu sklavischer Abhängigkeit im Urteilen zu kommen, wenn man einer Mitteilung, die man empfängt, nicht zuerst die eigene Meinung, sondern eine ruhige Andacht und Hingabe entgegenbringt. Diejenigen, welche in der Erkenntnis einiges erlangt haben, wissen, daß sie nicht dem eigensinnigen persönlichen Urteile, sondern dem ruhigen Hinhorchen und Verarbeiten alles verdanken. Man soll stets im Auge behalten, daß man das nicht mehr zu lernen braucht, was man schon beurteilen kann. Will man also nur urteilen, so kann man überhaupt nicht mehr lernen. In der Geheimschulung kommt es aber auf das Lernen an. Man soll da ganz und gar den Willen haben, ein Lernender zu sein. Kann man etwas nicht verstehen, dann urteile man lieber gar nicht, als daß man verurteile. Man lasse sich dann das Verständnis für eine spätere Zeit. – Je höher man die Stufen der Erkenntnis hinansteigt, desto mehr hat man dieses ruhige, andächtige Hinhorchen nötig. Alles Erkennen der Wahrheit, alles Leben und Handeln in der Welt des Geistes wird auf höheren Gebieten subtil, zart im Vergleich mit den Verrichtungen des gewöhnlichen Verstandes und des Lebens in der physischen Welt. Je mehr sich die Kreise des Menschen erweitern, desto feiner werden die Verrichtungen, die er vorzunehmen hat. Weil dies so ist, deshalb kommen die Menschen in bezug auf höhere Gebiete zu so verschiedenen «Ansichten» und «Standpunkten». Allein, es gibt auch über höhere Wahrheiten in Wirklichkeit nur eine Meinung. Man kann zu dieser einen Meinung kommen, wenn man sich durch Arbeit und Andacht dazu erhoben hat, die Wahrheit wirklich zu schauen. Nur derjenige kann zu einer Ansicht kommen, die von der einen wahren abweicht, der, nicht genügend vorbereitet, nach seinen Lieblingsvorstellungen, seinen gewohnten Gedanken und so weiter urteilt. Wie es nur eine Ansicht über einen mathematischen Lehrsatz gibt, so auch über die Dinge der höheren Welten. Aber man muß sich erst vorbereiten, um zu einer solchen «Ansicht» kommen zu können. Wenn man das bedenken wollte, so würden für niemand die Bedingungen der Geheimlehrer etwas Überraschendes haben. Es ist durchaus richtig, daß die Wahrheit und das höhere Leben in jeder Menschenseele wohnen und daß sie ein jeder selbst finden kann und muß. Aber sie liegen tief und können nur nach Hinwegräumung von Hindernissen aus ihren tiefen Schächten heraufgeholt werden. Wie man das vollbringt, darüber kann nur raten, wer Erfahrung in der Geheimwissenschaft hat. Solchen Rat gibt die Geisteswissenschaft. Sie drängt niemand eine Wahrheit auf, sie verkündet kein Dogma; sie zeigt aber einen Weg. Zwar könnte jeder – vielleicht aber erst nach vielen Verkörperungen – diesen Weg auch allein finden; doch ist es eine Verkürzung des Weges, was in der Geheimschulung erreicht wird. Der Mensch gelangt dadurch früher zu einem Punkte, auf dem er mitwirken kann in den Welten, wo das Menschenheil und die Menschenentwickelung durch geistige Arbeit gefördert werden.
[ 15 ] Damit sind die Dinge angedeutet, welche zunächst über die Erlangung höherer Welterfahrung mitgeteilt werden sollen. Im nächsten Kapitel sollen diese Ausführungen dadurch fortgesetzt werden, daß gezeigt wird, was in den höheren Gliedern der Menschennatur (im Seelenorganismus oder Astralleib und im Geiste oder Gedankenleib) vorgeht während dieser Entwickelung. Dadurch werden diese Mitteilungen in eine neue Beleuchtung gerückt, und es wird in einem tieferen Sinne in sie eingedrungen werden können.
The conditions for secret training
[ 1 ] The conditions for entering the secret training are not those that are arbitrarily set by anyone. They arise from the nature of secret knowledge. Just as a person cannot become a painter if he does not want to pick up a paintbrush, so no one can receive a secret training if he does not want to fulfill what the secret teachers specify as a necessary requirement. Basically, the secret teacher can give nothing but advice. And in this sense, everything he says must be taken on board. He has gone through the preparatory paths to recognizing the higher worlds. He knows from experience what is necessary. It depends entirely on the free will of the individual whether he wants to walk the same paths or not. If someone wanted to demand that a teacher should give him a secret training without wanting to fulfill the conditions, such a demand would be quite similar to: teach me to paint, but free me from touching a brush. - The secret teacher can never offer anything if he is not met by the free will of the recipient. But it must be emphasized that the general desire for higher knowledge is not enough. Of course, many will have this desire. Those who only have this desire, without wanting to respond to the special conditions of secret training, can initially achieve nothing. This should be borne in mind by those who complain that secret training is not easy for them. Those who cannot or will not fulfill the strict conditions must renounce secret training for the time being. Although the conditions are strict, they are not hard, as their fulfillment should not only be a free act, but must be.
[ 2 ] For those who do not consider this, the demands of secret training can easily appear to be a compulsion of the soul or conscience. After all, the training is based on an education of the inner life; the secret teacher must therefore give advice that relates to this inner life. But nothing can be regarded as coercion which is demanded as the expression of a free decision. - If someone were to demand of the teacher: share your secrets with me, but leave me with my usual sensations, feelings and ideas, he is asking something quite impossible. He then wants nothing more than to satisfy his curiosity, his instinct for knowledge. With such an attitude, however, secret knowledge can never be attained.
[ 3 ] The conditions for the secret disciple will now be developed in turn. It must be emphasized that none of these conditions requires complete fulfilment, but merely the striving for such fulfilment. No one can completely fulfill the conditions; but anyone can set out on the path to their fulfillment. It only depends on the will, on the mindset, to embark on this path.
[ 4 ] The first condition is to focus on promoting physical and mental health. How healthy a person is does not, of course, initially depend on them. Everyone can strive to promote themselves in this direction. Healthy knowledge can only come from a healthy person. The secret training does not reject a person who is not healthy; but it must demand that the student has the will to live healthily. - In this the person must attain the greatest possible independence. The good advice of others, which - mostly unsolicited - is given to everyone, is as a rule quite superfluous. Everyone must endeavor to take care of themselves. - In physical terms, it will be more a question of keeping out harmful influences than anything else. In order to fulfill our duties, we often have to impose things on ourselves that are not conducive to our health. Man must understand that, in the right case, duty should be placed higher than concern for health. But what cannot be omitted with a little good will! Duty must in many cases take precedence over health, indeed often over life; enjoyment must never do so with the secret disciple. For him, pleasure can only be a means of health and life. And in this respect it is absolutely necessary to be completely honest and truthful with oneself. It is of no use to lead an ascetic life if it springs from similar motives as other pleasures. A man may enjoy asceticism as another enjoys drinking wine. But he cannot hope that this asceticism will lead him to higher knowledge. - Many blame everything that seems to hinder them from furthering themselves in this direction on their situation in life. They say: "I cannot develop in my living conditions." It may be desirable for many in other respects to change their life situation; no one needs to do this for the purpose of secret training. To achieve this goal, you only need to do as much as possible for your physical and mental health in the situation you are in. Any work can serve the whole of humanity; and it is much greater for the human soul to realize how necessary a petty, perhaps ugly work is for this whole than to believe: "This work is too bad for me, I am called to something else." - It is particularly important for the secret disciple to strive for complete mental health. An unhealthy mental and intellectual life will definitely lead away from the path to higher knowledge. Clear, calm thinking, secure perception and feeling are the basis here. Nothing should be further from the secret disciple than a tendency to the fantastic, to excitement, to nervousness, to exaltation, to fanaticism. He should acquire a healthy eye for all aspects of life; he should find his way through life with confidence; he should allow things to speak to him calmly and have an effect on him. He should endeavor to do justice to life wherever necessary. He should avoid anything exaggerated or one-sided in his judgments and feelings. If this condition were not fulfilled, the secret disciple would enter the world of his own imagination instead of the higher worlds; instead of the truth, his favorite opinions would assert themselves. It is better for the secret disciple to be "sober" than exalted and fantastic.
[ 5 ] The second condition is to feel a part of the whole of life. Much is included in the fulfillment of this condition. But everyone can only fulfill it in their own way. If I am an educator and my pupil does not correspond to what I wish, I should not direct my feelings against the pupil, but against myself. I should feel as one with my pupil to such an extent that I ask myself: "Isn't what is not enough for the pupil the result of my own actions?" Instead of directing my feelings against him, I will then rather think about how I myself should behave so that the pupil can better meet my demands in the future. This kind of attitude gradually changes a person's whole way of thinking. This applies to the smallest as well as the greatest. For example, I look at a criminal differently out of such an attitude than I would without it. I hold back my judgment and say to myself: "I am only a human being like this one. The education that I have received through circumstances has perhaps alone saved me from his fate." I then probably also come to the conclusion that this human brother would have become a different person if the teachers who have put their effort into me had given it to him. I will consider that something has come to me that was taken from him, that I owe my good to the very fact that it was taken from him. And then the idea will no longer be far from me that I am only a member of the whole of humanity and share responsibility for everything that happens. This is not to say that such a thought should immediately translate into external agitational deeds. But it should be cultivated quietly in the soul. Then it will gradually take shape in a person's outward behavior. And in such matters, everyone can only begin to reform themselves. It is of no avail to make general demands on mankind in the spirit of such thoughts. It is easy to form a judgment about how people should be, but the secret disciple works in the depths, not on the surface. It would therefore be quite incorrect to associate the demands of the secret teachers indicated here with any external, even political demands, with which the training of the spirit can have nothing to do. Political agitators usually "know" what to "demand" from other people; they are less likely to make demands of themselves.
[ 6 ] And the third condition for secret training is directly related to this. The pupil must be able to rise to the realization that his thoughts and feelings have as much significance for the world as his actions. It must be recognized that it is just as pernicious when I hate my fellow man as when I hit him. Then I also come to the realization that I am not only doing something for myself when I perfect myself, but also for the world. The world benefits from my pure feelings and thoughts just as much as from my good behavior. As long as I cannot believe in this world significance of my inner self, I am not fit to be a secret disciple. Only then am I filled with the right faith in the significance of my inner being, my soul, when I work on this soul in such a way as if it were at least as real as everything external. I have to admit that my feeling has just as much of an effect as the action of my hand.
[ 7 ] This actually already expresses the fourth condition: the adoption of the view that man's actual essence lies not in the external, but in the internal. He who regards himself only as a product of the external world, as a result of the physical world, can achieve nothing in the secret training. Feeling oneself as a soul-spiritual being is a basis for such training. Whoever penetrates to such a feeling is then able to distinguish between inner obligation and outer success. He learns to recognize that the one cannot be measured directly against the other. The secret disciple must find the right balance between what external conditions dictate and what he recognizes as the right thing to do. He should not impose something on his surroundings which they cannot understand; but he should also be completely free from the addiction to do only what can be recognized by those around him. He must seek recognition for his truths solely in the voice of his honest soul, which strives for knowledge. But he should learn as much as he can from his surroundings in order to find out what is pious and useful to them. In this way he will develop within himself what is called the "spiritual scales" in secret science. On one of its scales lies an "open heart" for the needs of the outside world, on the other "inner firmness and unshakeable perseverance".
[ 8 ] And this points to the fifth condition: steadfastness in following a decision once it has been made. Nothing may cause the secret disciple to deviate from a decision he has made except the realization that he is in error. Every decision is a power, and even if this power does not have an immediate success where it is initially directed, it works in its own way. Success is only decisive when an action is performed out of desire. But all actions performed out of desire are worthless in relation to the higher world. Here, only the love for an action is decisive. In this love everything that drives the secret disciple to an action should be lived out. Then he will not tire of putting a decision into action, no matter how often he may have failed. And so he will come to not wait for the external effects of his actions, but to satisfy himself with the actions themselves. He will learn to sacrifice his deeds, indeed his whole being, to the world, however it may receive his sacrifice. Anyone who wants to become a secret disciple must be prepared to make such a sacrifice.
[ 9 ] A sixth condition is the development of the feeling of gratitude towards everything that comes to man. One must know that one's own existence is a gift from the whole universe. What is necessary for each of us to receive and live our existence! What do we owe to nature and other people! Those who want secret training must be inclined to such thoughts. Those who cannot surrender to them are unable to develop the all-love that is necessary to attain higher knowledge. Something that I do not love cannot reveal itself to me. And every revelation must fill me with gratitude, for I become richer through it.
[ 10 ] All the conditions mentioned must be united in a seventh: to understand life incessantly in the sense that the conditions demand. In this way the pupil creates for himself the possibility of giving his life a unified character. His individual expressions of life will be in harmony with each other, not in contradiction. He will be prepared for the peace to which he must come during the first steps in the secret training.
[ 11 ] If someone has the earnest and sincere will to fulfill the stated conditions, then he may decide to undergo spiritual training. He will then be prepared to follow the advice given. To some, much of this advice may seem like something external. Such a one will perhaps say that he would have expected the training to proceed in less strict forms. But everything internal must be lived out externally. And just as a picture is not there when it exists only in the painter's mind, neither can a secret training be without external expression. Only those disdain strict forms who do not know that the inner must be expressed in the outer. It is true that it is the spirit of a thing that matters and not the form. But just as the form is void without the spirit, so the spirit would be inactive if it did not create a form for itself.
[ 12 ] The conditions set are suitable to make the secret disciple strong enough to fulfill the further demands that the training of the spirit must make on him. If he lacks these conditions, he will be apprehensive about every new requirement. Without them, he will not be able to have the trust in people that is necessary for him. And all striving for truth must be built on trust and true human love. It must be built on it, although it cannot spring from it, but can only spring from its own soul power. And love of man must gradually expand into love for all beings, indeed for all existence. He who does not fulfill the conditions mentioned will not have the full love for all building, for all creation, and the inclination to refrain from all destruction, all annihilation as such. The secret disciple must become such that he never destroys anything for the sake of destroying, not in actions, but also not in words, feelings and thoughts. For him there should be joy in creation, in becoming; and only then may he offer his hand to destruction if he is also able to promote new life from and through destruction. This does not mean that the secret disciple may watch how the bad overgrows; but he should even look for those sides of the bad through which he can transform it into a good. He becomes more and more aware that the most correct way to combat the bad and imperfect is to create the good and perfect. The secret disciple knows that nothing can be created out of nothing, but that the imperfect can be transformed into the perfect. Those who develop the inclination to create will soon find the ability to behave correctly towards the bad.
[ 13 ] Whoever embarks on a secret training must realize that it is intended to build and not to destroy. He should therefore have the will to work honestly and devotedly, not to criticize and destroy. He should be capable of devotion, for one should learn what one does not yet know. One should look reverently at what is revealed. Work and devotion: these are basic feelings that must be demanded of the secret disciple. Many a man will have to experience that he does not make progress in his training, even though he is, in his opinion, restlessly active. This is because he has not grasped work and devotion in the right sense. That work will have the least success which is undertaken for the sake of this success, and that learning will make the least progress which proceeds without devotion. The love of work, not of success, alone brings progress. And if the learner seeks sound thinking and sound judgment, he need not stunt his devotion through doubt and mistrust.
[ 14 ] One need not come to slavish dependence in judgment if one does not first bring one's own opinion to a communication that one receives, but a calm devotion and dedication. Those who have achieved something in knowledge know that they owe everything not to stubborn personal judgment, but to quiet listening and processing. One should always bear in mind that one no longer needs to learn what one can already judge. So if you only want to judge, you can no longer learn at all. In the secret training, however, it is the learning that counts. One should have the complete will to be a learner. If you cannot understand something, then it is better not to judge at all than to condemn. Leave the understanding for a later time. - The higher one climbs the steps of knowledge, the more one needs this quiet, devout listening. All recognition of the truth, all life and action in the world of the spirit becomes subtle and delicate in the higher realms in comparison with the activities of the ordinary mind and life in the physical world. The more man's circles expand, the more subtle become the actions he has to perform. Because this is so, people arrive at such different "views" and "standpoints" with regard to higher realms. However, there is in reality only one opinion about higher truths. One can arrive at this one opinion if one has raised oneself through work and devotion to really see the truth. Only he can arrive at an opinion that differs from the one true one who, not sufficiently prepared, judges according to his favorite ideas, his habitual thoughts, and so on. Just as there is only one view of a mathematical theorem, so too of the things of the higher worlds. But one must first prepare oneself in order to arrive at such an "opinion". If one were to consider this, the conditions of the secret teachers would have nothing surprising for anyone. It is quite true that truth and the higher life dwell in every human soul and that everyone can and must find them for himself. But they lie deep and can only be brought up from their deep shafts after obstacles have been removed. How to accomplish this can only be advised by those who have experience in the secret science. Spiritual science gives such advice. It does not impose a truth on anyone, it does not proclaim a dogma, but it shows a way. It is true that anyone could find this path on their own - but perhaps only after many incarnations - but what is achieved in secret training is a shortening of the path. The human being thereby reaches a point earlier where he can participate in the worlds where human salvation and human development are promoted through spiritual work.
[ 15 ] This indicates the things that are to be communicated first about the attainment of higher world experience. In the next chapter these explanations will be continued by showing what takes place in the higher members of the human nature (in the soul organism or astral body and in the spirit or thought body) during this development. In this way these communications will be placed in a new light and it will be possible to penetrate them in a deeper sense.