VIII
THE
CONDITIONS OF DISCIPLESHIP
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.
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.
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.
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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.
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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.
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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.
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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.
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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.
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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.
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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 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.
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.
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.
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.
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