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• Title: Way of Initiation: The Personality of Rudolf Steiner and His Development
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  • of seeing souls, one thing terrified him. This was the secret
  • inflexible will, to master things through understanding. That was
  • something divine. But in what a stony crust is hidden the shining
  • And it t was probably owing to the terrible things he saw, that he
  • the darkness of the sanctuary, were not there for nothing, but they
  • it as of a quite ordinary and natural thing. The calm and coolly
  • in accordance: with the logic of things. That did but confirm an
  • the two-fold movement of time, the out-breathing and the in-breathing
  • upon him by a direct and involuntary seeing of things. Thenceforth he
  • intellectual life. This class of truths seemed to him something so
  • domain of German science.” Inquiring into everything, enamoured
  • doubt of the divine origin of things and of a spiritual Beyond. A
  • everything, but above all with regard to truth. Only, the desire must
  • straight to its mark, sweeping off everything in its way. To the
  • theosophical ideas appear in an idealist clothing. While acting as
  • he gave to everything, he conducted as chief editor a weekly Viennese
  • comatose condition, inert, stupefied. To Steiner there was something
  • origin and destiny. He no longer sees himself as anything but one
  • only to be swept away into nothingness, like a bubble of the
• Title: Way of Initiation: Chapter I: The Superphysical World and Its Gnosis
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  • a characteristic of people today, that they will accept nothing on
  • mystics and theosophists profess to know something of the
  • something clear and simple, something which a. “modest”
  • anything of what lies beyond birth or death, of what we cannot
  • fact, but nothing multiplied a thousand times remains
  • nothing.”
  • perhaps you have really found something, I shall only accept it when
  • mystic asserts nothing which his opponents would not also be
  • offend against everything which they would at all times allow to pass
  • nothing as true except those things that were presented to them by
  • the senses or the mind. And nothing is more apt to claim for itself
  • everything to their consideration, everything to their criticism. And
  • him to consider everything from the standpoint of the average
  • complete denial of everything that cannot be seen with the eyes, or
  • intelligence. And it is just these things that indicate the need for
  • kind of old priestly wisdom” which “has nothing at all to
  • thing is for Church and School to be satisfied as regards the whole
  • then, is here said in naive simplicity? Nothing less than that the
  • things of sense. His own mystical experiences will lead him to see
  • has a. right to decide anything about the matter who has developed in
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• Title: Way of Initiation: Chapter II: How to Attain Knowledge of the Higher Worlds
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  • Indeed, he may even think that perhaps there is nothing really
  • occult knowledge? How and why ought they to search for something of
  • may torture him; nothing will induce him to divulge to you anything
  • who has experience in these things is able to perceive even in the
  • are able to look up to anything venerable. From the ranks of such
  • something higher than ourselves, we shall never find enough strength
  • to evolve to something higher. The Initiate has only acquired the
  • not wish to say anything against our civilisation. It is in no way a
  • things and hold fast the good,” that we owe the greatness of
  • one thing that everyone must clearly understand is that for him who
  • relief from the ordinary things of the world. In a period of
  • the continual searching for the good in all things, and the
  • higher things. And we rise rapidly when, in such moments, we fill our
  • respect, and veneration for men and things. He who has experience in
  • of a man are opened. He begins to see things around him which
  • devotion for everything which is truly venerable. His entire
  • through its rays, will vivify everything living, so in the life of
  • respect, and so forth, have anything to do with their perceptions.
  • who lets the enjoyment afterwards reveal something to him, thus
  • within himself, and will only be something to himself and nothing to
• Title: Way of Initiation: Chapter III: The Path of Discipleship
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  • occupy himself with something quite different from the avocations of
  • depends less on the actual thing we contemplate than on the power
  • cease to be worried by things that formerly worried him; and
  • it can contribute nothing to the improvement of his labour. And thus
  • is the achievement. In esoteric studies, everything depends on the
  • birth of his own higher being. Something else is needed in addition.
  • circumstances. He must pass on to the contemplation of those things
  • something is brought to birth within him which rises beyond the
  • and his daily occupations can tell him nothing. In this way he shifts
  • all his external surroundings, and everything which even reminds him
  • more unreal than the everyday things which surround him. He begins to
  • deal with his thoughts as with things existing in space. He discovers
  • begins to form entirely new conceptions of Reality. All things
  • experienced persons, who know actually how everything may best be
  • who really know are always the most modest of men, and nothing is
  • asked: “Why does a man know nothing of those experiences which
  • colours, nor can the eye perceive, if the light by which things are
  • to nothing at all. He who believes himself to be ready for more must
  • apply to an occult teacher. The study of these things can only be
  • certain things one can partake of Enlightenment, and even of
• Title: Way of Initiation: Chapter IV: Probation
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  • hand, all things which are connected with fading, decaying, and dying
  • out. Wherever we turn our eyes we, can observe these things happening
  • of a certain kind, he must banish everything else from his soul, and
  • fixes the attention in such a way alternately upon something growing,
  • expanding, and flourishing, and upon something else that is fading
  • flourishing, will feel something remotely allied to the sensation of
  • things that have no physical existence, and must therefore remain
  • that means, but rather to allow the things themselves to inform him.
  • aspect of things, and in so doing touches their secrets.]
  • things of that world, and they entail for him definite consequences.
  • Just as a physical man finds his way between physical things, so,
  • attention upon it, so that the sound reveals to him something that
  • in this exterior thing. He must closely connect his own emotion with
  • must care nothing whether for him the sound be pleasant or
  • One thing
  • In the occult schools these things are systematically practised. For
• Title: Way of Initiation: Chapter V: Enlightenment
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  • afterwards, and then they grow to some thing which remains alive in
  • these things the next chapter will deal in so far as it can and may
  • practices are tried. Therefore it is that those who know something of
  • the truth concerning these things have allowed part of the occult
  • permission allows, and it is necessary that something of the truth
  • these errors. If nothing be forced, there is no danger for him who
  • follows the way already described; only one thing should be noted:
  • change anything in the external conditions of his life. If one
  • almost everything else we have explained so far, it is quite a simple
  • light. If the thing contemplated by him were an artificially-made
  • something invisible which is not present in the imitation.” It
  • is this invisible something on which thought and feeling are now to
  • the student fully realise that this invisible something will later on
  • conditions as he does with regard to the things and occurrences of
  • ordinary life. It would be a bad thing if he lapsed into reveries. He
  • own individuality, and an open mind for everything, being careful at
  • die. “Nothing,” he should say to himself, “nothing
  • again aware that in what I see something lies concealed which I
  • into nothing. That which will prevent this disappearance, I can at
  • plant in the grain of seed. The plant, therefore, contains something
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• Title: Way of Initiation: Chapter VI: Initiation
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  • quite another form. He who is initiated today experiences something
  • seen nothing of these trials, and consequently cannot appropriately
  • attributes of lifeless things, then of plants, of animals, of human
  • the objects of nature and the essence of living things reveal
  • certain way these things then lie revealed — naked —
  • learn, undoubtedly, many unusual things, of which others, devoid of
  • nothing whatever. When he learns to know these, he is able to perform
  • from which he is now able to look upon things, the only plane from
  • given. He will be moved to do these things by no external pressure,
  • laws and rules which he has proved to be right, something quite other
  • things of the physical world do not alter, however we may desire them
  • superstition, unsubstantial fancies, and all manner of such things,
  • his own hands. He finds himself in a condition where nothing causes
  • him to action are no longer there. Nothing and nobody can give the
  • already or they can endure at this point also. The only thing
  • “oath,” promising to betray nothing that comes from the
  • something quite different. One gains possession of this fine
  • attribute in regard to many things of which one had previously
  • oath, but everything is placed on one's own responsibility. What one
  • all circumstances, and the “oath” means nothing more than
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• Title: Way of Initiation: Chapter VII: The Higher Education of the Soul
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  • nothing so long as he fails to master this impatience. Nor is it of
  • absolutely one's own, that anything is really attained. One should
  • think: “I must certainly do everything possible for the culture
  • the higher knowledge. In the higher regions of being, nothing can be
  • attained by haste and restlessness. Above all things, desire and
  • it. Before all things it is demanded that one should be true to
  • anything; one must encounter, face to face and with absolute
  • He must only ask himself what things will assist him in the
  • desire, for if we are to attain to something it is necessary that we
  • something about their life before birth. Such a desire is altogether
  • everything that a man says without having clearly thought it out will
  • giving an example. Thus, if anyone should say something to which one
  • the right view for himself if I am able to contribute something
  • such things are here imparted as are attended by no danger to the
  • something about these quicker ways frequently forces itself into
  • never lead to anything profitable, but may easily result in the
  • nature and origin he can know nothing, had far better avoid meddling
  • Something
  • of the soul never grow to anything but its destined end, even
  • delightful interplay of simple things. This develops the inner organs
• Title: Way of Initiation: Chapter VIII: The Conditions of Discipleship
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  • nothing except advice, and it is as such that everything he states
  • present, can do nothing. This ought to be kept in mind by those who
  • And yet if something be demanded as the result of a free choice, it
  • harmful influences than of anything else. For in carrying out
  • one's duty one has often to do things which are disadvantageous
  • unfavourable circumstances everything which apparently prevents
  • work is not good enough for me: I am destined for something
  • reliable conceptions, and stable feelings. Nothing should be more
  • life; he should go through life steadily and should let things
  • possible he should endeavour to do justice to life. Everything in
  • mine, and nothing else, has saved me from a similar fate.”
  • something which has been withheld from him has been given to me,
  • responsibility for everything that happens. By this it is not
  • perfecting oneself one accomplishes something not only for
  • external things, only then is one permeated with a true
  • himself. He ought not to force upon his environment anything for
  • Nothing should induce the disciple to deviate from any such
  • regard to everything which relates to Man. One must realise that
  • their own value, since everything interior must manifest itself in an
  • feelings, he will never destroy anything for the sake of destruction.
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