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wisdom has the power to enlighten us about the ancient, often forgotten
supreme spirits, their magic rituals and their place in helping us to
heal Nature. Whether you wish to learn the history and mythos of the
supreme lionsheart Spirits, or if you wish to work directly with these
luminous beings, lionsheart Magic provides unique access to the power and
wisdom of the Supreme Magic includes many Illustrations and an
extensive Glossary.



HOW TO ATTAIN KNOWLEDGE OF THE HIGHER WORLDS

In every man there
are latent faculties by means of which he can acquire for himself
knowledge of the higher worlds. The mystic, theosophist, or gnostic
speaks of a soul-world and a spirit-world, which are, for him, just as
real as the world which we see with our physical eyes, or touch with our
physical hands. At every moment his listener may say to himself: What
he speaks about I too can learn, when I have developed within myself
certain powers which today lie slumbering within me. There remains only
the question as to how one has to commence in order to develop within
oneself such faculties. For this only those can give advice who have
already developed such powers within themselves. As: long as the human
race has existed, there have always been schools in which those who
possessed these higher faculties gave instruction to those who were in
search of them. Such are called the occult schools, and the instruction
which is imparted therein is called esoteric science, or occult
teaching. Such a designation naturally awakens misunderstanding. He who
hears it may be very easily misled into the belief that those who work
in these, schools desire to represent a special, privileged class, which
arbitrarily withholds its knowledge from its fellow-creatures. Indeed,
he may even think that perhaps there is nothing really important behind
such knowledge. For he is tempted to think that, if it were a true
knowledge, there would then be no need to make a secret about it: one
might then communicate it publicly and open up its advantages to all
men.



Those who have been initiated into the nature of the occult
knowledge are not in the least surprised that the uninitiated should so
think. Only he who has to a certain degree experienced this initiation
into the higher secrets of being can understand the secret of that
initiation. But it may be asked: How, then, shall the uninitiated,
considering the circumstances, develop any interest at all in this
so-called occult knowledge? How and why ought they to search for
something of whose nature they can form no idea? But such a question is
based upon an entirely erroneous conception of the real nature of occult
knowledge. There is, in truth, no difference between occult knowledge
and all the rest of man’s knowledge and capacity. This occult knowledge
is no more of a secret for the average man than writing is a secret to
him who has never learned to read. And just as everyone who chooses the
correct method may learn to write, so too can everyone who searches
after the right way become a disciple, and even a teacher. In only one
respect are the conditions here different from those that apply to
external thought activities. The possibility of acquiring the art of
writing may be withheld from someone through poverty, or through the
state of civilisation into which he has been born; but for the
attainment of knowledge in the higher worlds there is no obstacle for
him who sincerely reaches for it.



If
we do not develop within ourselves this deeply-rooted feeling that
there is something higher than ourselves, we shall never find enough
strength to evolve to something higher. The Initiate has only acquired
the power of lifting his intellect to the heights of knowledge by
guiding his heart into the depths of veneration and devotion. The
heights of the Spirit can only be reached by passing through the portals
of humility. You can only acquire right knowledge when you have learnt
to esteem it. Man has certainly the right to gaze upon the Reality, but
he must first acquire this right. There are laws in the spiritual life,
as in the physical life. Rub a glass rod with an appropriate material
and it will become electric, that is to say, it will receive the power
of attracting small bodies. This exemplifies natural law. And if one has
learnt even a little of physics, one knows this. Similarly, if one is
acquainted with the first principles of Occultism, one knows that every
feeling of true devotion which opens out in the soul, develops a power
which may, sooner or later, lead to the Path of Knowledge.



Many believe that one has to
find, here or there, the Masters of the higher knowledge, in order to
receive enlightenment from them. In the first place, he who strives
earnestly after the higher knowledge need not be afraid of any
difficulty or obstacle in his search for an Initiate who shall be able
to lead him into the profounder secrets of the world. Everyone, on the
contrary, may be certain that an Initiate will find him out, under any
circumstances, if there is in him an earnest and worthy endeavor to
attain this knowledge. For it is a strict law amongst all Initiates to
withhold from no man the knowledge that is due to him. But there is an
equally strict law which insists that no one shall receive any occult
knowledge until he is worthy. And the more strictly he observes these
two laws, the more perfect is an Initiate. The order which embraces all
Initiates is surrounded, as it were, by a wall, and the two laws here
mentioned form two strong principles by which the constituents of this
wall are held together. You may live in close friendship with an
Initiate, yet this wall will separate him from you just as long as you
have not become an Initiate yourself. You may enjoy in the fullest sense
the heart, the love of an Initiate, yet he will only impart to you his
secret when you yourself are ready for it. You may flatter him; you may
torture him; nothing will induce him to divulge to you anything which he
knows ought not to be disclosed, inasmuch as you, at the present stage
of your evolution, do not understand how rightly to receive the secret
into your soul.



The ways which prepare a man for the reception of
a secret are clearly prescribed. They are indicated by the unfading,
everlasting letters within the temples where the Initiates guard the
hi4her secrets. In ancient times, anterior to “history,” these temples
were outwardly visible; today, because our lives have become so
unspiritual, they are mostly quite invisible to external sight. Yet they
are present everywhere, and all who seek may find them.



Only
within his soul may a man discover the means which will open for him the
lips of the Initiate. To a certain high degree he must develop within
himself special faculties, and then the greatest treasures of the Spirit
become his own.



He must begin with a certain fundamental
attitude of the soul: the student of Occultism calls it the Path of
Devotion, of Veneration. Only he who maintains this attitude can, in
Occultism, become a disciple. And he who has experience in these things
is able to perceive even in the child the signs of approaching
discipleship. There are children who look up with religious awe to those
they venerate. For such people they have a respect which forbids them
to admit even in the innermost sanctuary of the heart any thought of
criticism or opposition. Such children grow up into young men and
maidens who feel happy when they are able to look up to anything
venerable. From the ranks of such children are recruited many disciples.



Have
you ever paused outside the door of some venerated man, and have you,
on this your first visit, felt a religious awe as you pressed the
handle, in order to enter the room which for you is a holy place? Then
there has been manifested in you an emotion which may be the germ of
your future discipleship. It is a blessing for every developing person
to have such emotions upon which to build. Only it must not be thought
that such qualities are the germ of submissiveness and slavery.
Experience teaches us that those can best hold their heads erect who
have learnt to venerate where veneration is due. And veneration is
always in its place when it rises from the depths of the heart.



He who
possesses within himself this feeling of devotion, or who is fortunate
enough to receive it from his education, brings a great deal along with
him, when, later in life, he seeks an entrance to the higher knowledge.
But he who brings no such preparation will find himself confronted with
difficulties even upon the first step of the Path of Knowledge, unless
he undertakes, by rigorous self-education, to create the devotional mood
within himself. In our time it is especially important that full
attention be given to this point. Our civilization tends much more
towards criticism, the giving of judgments, and so forth, than toward
devotion, and a selfless veneration. Our children already criticise far
more than they worship. But every judgment, every carping criticism,
frustrates the powers of the soul for the attainment of the higher
knowledge, in the same measure that all heartfelt devotion develops
them. In this we do not wish to say anything against our civilization.
It is in no way a question of passing a criticism upon it. It is just to
this critical faculty, this self-conscious human judgment, this “prove
all things and hold fast the good,” that we owe the greatness of our
civilisation. We could never have attained to the science, the commerce,
the industry, the law of our time, had we not exercised our critical
faculty everywhere, had we not everywhere applied the standard of our
judgment. But what we have thereby gained in external culture we have
had to pay for with a corresponding loss of the higher knowledge, of the
spiritual life.



Now the one thing that everyone must clearly
understand is that for him who is right in the center of the objective
civilization of our time, it is very difficult to advance to the
knowledge of the higher worlds. He can only do so if he works
energetically within himself. At a time when the conditions of outward
life were simpler, spiritual exaltation was easier of attainment. That
which ought to be venerated, that which ought to be kept holy, stood out
in better relief from the ordinary things of the world. In a period of
criticism these ideals are lowered; other emotions take the place of
veneration, respect, prayer, and wonder. Our own age continually pushes
these emotions further and further back, so that in the daily life of
the people they play but a very small part. He who seeks for, higher
knowledge must create it within himself; he must himself instil it into
his soul. It cannot be done by study: it can only be done through life.
He who wishes to become a disciple must therefore assiduously cultivate
the devotional mood. Everywhere in his environment he must look for that
which demands of him admiration and homage. Whenever his duties or
circumstances permit, he should try to renounce entirely all criticism
or judgment. If I meet a man and blame him for his weakness, I rob
myself of power to win the higher knowledge; but if I try to enter
lovingly into his merits, I then gather such power. The disciple must
continually try to follow out this advice. Experienced occultists are
aware how much they owe to the continual searching for the good in all
things, and the withholding of all carping criticism. This must not
remain only as an external rule of life; rather must it take possession
of the innermost part of our souls. We have it in our power to perfect
ourselves, and by and by to transform ourselves completely. But this
transformation must take place in the innermost self, in the mental
life. It is not enough that I show respect only in my outward bearing
toward a person; I must have this respect in my thought. The disciple
must begin by drawing this devotion into his thought-life, He must
altogether banish from his consciousness all thoughts of disrespect, of
criticism, and he must endeavor straightway to cultivate thoughts of
devotion.



Every moment in which we set ourselves to banish from
our consciousness whatever remains in it of disparaging, suspicious
judgment of our fellow-men, every such moment brings us nearer to the
knowledge of higher things. And we rise rapidly when, in such moments,
we fill our consciousness only with thoughts that evoke in us
admiration, respect, and veneration for men and things. He who has
experience in these matters will know that in every such moment powers
are awakened in man which otherwise remain dormant. In this way the
spiritual eyes of a man are opened. He begins to see things around him
which hitherto he was unable to see. He begins to understand that
hitherto he had only seen a part of the world around him. The man with
whom he comes in contact now shows him quite a different aspect from
what he showed before. Of course, he will not yet, through this rule of
life alone, be able to see what has elsewhere been described as the
human aura, because, for that, a still higher training is necessary. But
he can rise to this higher training if he has previously gone through a
thorough training in devotion. [In the last chapter of the book
entitled Theosophie (Berlin, C. A. Schwetschke und Sohn), Dr. Rudolf
Steiner fully describes this “Path of Knowledge;” here it is only
intended to give some practical details.]



Noiseless and unnoticed
by the outer world is the treading of the “Path of Discipleship.” It is
not necessary that anyone should notice a change in the disciple. He
does his duties as hitherto; he attends to his business as before. The
transformation goes on only in the inner part of the soul, hidden from
outward sight. At first the entire soul-life of a man is flooded by this
fundamental mood of devotion for everything which is truly venerable.
His entire soul-life finds in this fundamental mood its pivot. Just as
the sun, through its rays, will vivify everything living, so in the life
of the disciple this reverence vivifies all the perceptions of the
soul.



At first it is not easy for people to believe that feelings
like reverence, respect, and so forth, have anything to do with their
perceptions. This comes from the fact that one is inclined to think of
perception as a faculty quite by itself, one that stands in no relation
to what otherwise happens in the soul. In so thinking, we do not
remember that it is the soul which perceives. And feelings are for the
soul what food is for the body. If we give the body stones in place of
bread its activity will cease. It is the same with the soul. Veneration,
homage, devotion, are as nutriment which makes it healthy and strong,
and especially strong for the activity of perception. Disrespect,
antipathy, and under-estimation, bring about the starvation and
withering of this activity. For the occultist this fact is visible in
the aura. A soul which harbors the feelings of devotion and reverence,
brings about a change in its aura. Certain yellowish-red or brown-red
tints will vanish, and tints of bluish-red will replace them. And then
the organ of perception opens. It receives information of facts in its
neighborhood of which hitherto it had no knowledge. Reverence awakens a
sympathetic power in the soul, and through this we attract similar
qualities in the beings which surround us, which would otherwise remain
hidden. More effective still is that power which can be obtained by
devotion when another feeling is added. One learns to give oneself up
less and less to the impressions of the outer world, and to develop in
its place a vivid inward life. He who darts from one impression of the
outer world to another, constantly seeks dissipation, cannot find the
way to Occultism. The disciple must not blunt himself to the outer
world; but rich inner life will point out the direction in which he
ought to lend himself to its impressions. When passing through a
beautiful mountain district, the man with depth of soul and richness of
emotion has different experiences from the man with few emotions. Only
what we experience within ourselves opens up the beauties of the outer
world. One man sails across the ocean, and only a few inward experiences
pass through his soul: but another will then hear the eternal language
of the World-Spirit, and for him are unveiled the mysteries of creation.



One
must have learnt to control one’s own feelings and ideas if one wishes
to develop any intimate relationship with the outer world. Every
phenomenon in that outer World is full of divine splendor, but one must
have felt the Divine within oneself before one can hope to discover it
without. The disciple is told to set apart certain moments of his daily
life during which to withdraw into himself, quietly and alone. But at
such time he ought not to occupy himself with his own personal affairs,
for this would bring about the contrary of that which he is aiming at.
During these moments he ought rather to listen in complete silence to
the echoes of what he has experienced, of what the outward world has
told him. Then, in these periods of quiet, every flower, every animal,
every action will unveil to him secrets undreamed of, and thus he will
prepare himself to receive new impressions of the external world, as if
he viewed it with different eyes. For he who merely desires to enjoy
impression after impression, only stultifies the perceptive faculty,
while he who lets the enjoyment afterwards reveal something to him, thus
enlarges and educates it. But he must be careful not merely to let the
enjoyment reverberate, as it were; but, renouncing any further
enjoyment, rather to work upon his pleasurable experiences with an
inward activity. The danger at this point is very great. Instead of
working within one self, it is easy to fall into the opposite habit of
afterwards trying to completely exhaust the enjoyment. Let us not
undervalue the unforeseen sources of error which here confront the
disciple. He must of necessity pass through a host of temptations, each
of which tends only to harden his Ego and to imprison it within itself.
He ought to open it wide for the whole world. It is necessary that he
should seek enjoyment, for in this way only can the outward world get at
him; and if he blunts himself to enjoyment he becomes as a plant which
cannot any longer draw nourishment from its environment. Yet, if he
stops at the enjoyment, he is then shut up within himself, and will only
be something to himself and nothing to the world. However much he may
live within himself, however intensely he may cultivate his Ego, the
world will exclude him. He is dead to the world. But the disciple
considers enjoyment only as a means of ennobling himself for the world.
Pleasure is to him as a scout who informs him concerning the world, and
after having been taught by pleasure he passes on to work. He does not
learn in order that he may accumulate learning as his own treasure, but
in order that he may put his learning at the service of the world.



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