Peat Moss under the Broadstick- 20th January 1993

Question:
How are we to think about seeming incongruities in our work?

THERE is a difference between straight knowledge and its value in relation to the particular, and to Man. Consistency does not have to be comprehended to be there; whilst, vis-a-vis, comprehension of 'perfectly placed logic' need not place it the nearer to truth. However, if we pledge to strive to uphold truth and all of its family associates, we become ill-content with deviations therefrom - being as a beam of light thus distorted, refracting broken colors untrue to the steady light.

Straight knowledge, in the sense of factual notations, may be enlightening as long as it is relevant and worked upon by he who would consume it. So often the questions come but are as one another in the asking; and the answer no matter how splendid, is wasted away, discarded and dropped, in place of another hurried exposition. The practice of questioning is good, and yet further work will qualify the end value. Some men are desirous to know all at once, and are impatient for not only immediate realizations, but realizations that they have not prepared for.

If it is understood that all students must suffer frustrations, longings and perplexities, it is not to say that the prerequisite to higher knowledge is such suffering; but moreover, that it is the frustration which shall later flavor the reward of result. It is the longing that will enstrengthen the embrace that holds the final prize, and it is the perplexity which ennobles the wrinkles as born, which dissolve come the new day of true and rightful knowledge received.

One does not work these tasks for a diploma. All study requires firstly a love for the study thereof. It is good to wish for the grace of higher knowledge, it is better to heed that which we already know.

If there is a conflict of opinion within this work, it may be that there are slight misunderstandings on behalf of any of those who do partake - including us. And it shall be said, that problem-solving is honorable in this regard. For where there are solid misunderstandings, both student and the work becomes ill-affected - somewhat diseased - and so it is no light matter.

Therefore, even though it may be moderately painful to review ourselves and our thoughts and our work, and even though it may involve years of such quiet pursuit, it is a useful and worthy endeavor to 'seek out' such inconsistencies as are bothersome, or loathsome, and readdress the issues- providing that we are not personally troubled by citing and applying ourselves to the troublesome perplexities. And there will be many. Even this is what the scholar thrives on, the inventor invents from, the chemist makes balance of.

There are symptoms of inconsistency which may help us decide as whether the ineptitude lies with us, or with the facts as presented. If it becomes apparent, after much thoughtful inquiry, that there are radical and opposing differences, then we may be positioned to have to choose one above another. Most usually one can divine one from the other for themselves. If there can be a blending of thought, well and good, it may stand as it is with that possibility.

The greater realm of difficulty lies when we venture into knowledge which is component to meaningless facts - which is not to suggest that knowledge is or can be meaningless of itself, but that he who would weigh one against the other is too ill-prepared to 'take in' any value of comprehension. Thus the problem of inconsistency may well lie in the outer facts, for he has no way of beginning to qualify what is before him.

This may appear a simple point overly stressed, but it is most relevant to the ways in which we approach and receive these studies. We must never give up deciding for ourselves; and decide importantly, in courtesy to the truth.

What use has a babe to recite the names of the Apostles? But give him twelve jacks and color them differently and he will experience their vivacity as he watches them lean and topple in relation to one another. He can comprehend the value of the relationships of the twelve Apostles by the very act of this contemplative play. To experience the value of this, he need not name them. But come the day when he does name them, he shall know something of their constituents.

If you wish to teach, by all means let folk touch something and interact. We can carry the significant thought above, further into everyday relevancy. Many a teacher has taught with his ensemble of visual and tactile tools.

Men need to experience participation in lively learning. This is another reason for the advancement of those who are supported with a group, as opposed to the sole student who has not the benefit of clashing, sparking, stimulating discourse with shared discoveries.

It is not meant to be condescending when speaking of the lesson of the baby. For one can find the colors and meditate upon twelve pebbles, for there will be an inner correspondence made evident.

On the subject of falsehoods in esoteric thought: Some lies are perpetuated by miscomprehension and worse than those, are the falsehoods delivered because of the intention for deception for the purpose of self-gain. They are all poisonous and may not be 'passed over' or encouraged to remain.

There are inner paradoxes as well. Not the least which is certainty - despite our mistakes in the past. How may sureness cohabit with naivety? But it does, and each of the two are no less valid because of one another. That we may experience uncertainness, and reflect and reconsider; and that we may know with definite certainty convinced and unwavering, is a gift of a struggling self-consciousness and a paradox within.

Take sunshine for example: it is different things to different people. If we were to be truly concise we could devote an entire dictionary to descriptions strictly about sunshine, and all of it would be correct - all of it. If we are uncomfortable with the prospect of unending study then we may rest upon the single answer and be content.

If Christ is shattered and refracted and in limitless form we may be no closer to Him to know this - whilst He is but a breath, a sunbeam, a tear, away. This is why we return to the thought that participating in great truths requires that we look inward to the heart of that mystical providence, and sit in that quiet space from which all else does pivot. The eyes will see, the depths of the mysteries will be penetrated, and drawn deep into the soul.

Remember too, many great and worthy concepts are there to sit evidently before one's soul - even if the personality has not the means to digest them. It can be also, that by profound considerations we impart to our immediate fellows similar parcels of great and wondrous insight. This is why men seek out great men and clamor to touch them and to be in their vicinity. They instinctively know that a man imparts much by his being; and importantly in that of which he is highly qualified.

The 'mechanical approach' as highlighted in a question, is an interesting view of laws and their operations. In other systems there is predictability, for when laws are so 'tight' and balanced, there are consistent provisions for such 'sameness' perpetuating upon itself.

One has only to look at the diversity of Men of ages past and of their abilities, to crack a smile at there being rigorous 'mechanical' applications that are to be in place and enforced. Even the very form of the human frame is not expressive of uniformity, symmetry, mechanical predictability (separate to soul) etc. There is another paradox, as we are obedient to very definite laws but are free to move in and out of them; and they provide for destiny's bargains.

As for the predominance of some currencies, it is not unusual for men to be summoned to a task, that are best fitted to a need of that time. If one were to trace further the apostolic trends and 'match up' similar divisionings, it could be found that overall the currencies are relieved periodically. If you were to actually name the three currencies according to their characteristic, would you name them as Water, Old; Fire, New; and Earth, Current? It is interesting. Sometimes when we look for patterns we may be looking for the wrong ones. Look at your two hands. They are a pair, and not a pair the same. Their markings are different, their singular operation is different and they are unique to any other hand in the entire world. The greatest and most wonderful perplexity is the provision for individuality with our cosmic law.

So we may seek compliance, consistency and conformity within our knowledge and be reasonable in this; whilst realizing that it is those distinguishing characteristics which make what we seek conform to our knowledge worth knowing.

Many a tidy sewing-box, with many an untied thread!

Perturbation of an Illness- 16th January 1993

THERE are ills from without and those from within; and it may be noted also, those which begin within and determine their way into exterior expression.

Ill-health, or rather the breakdown of the constitution, occurs with overwhelming rapidity to those who have not the sequence of 'foci-knots': cross-reference points as it were - in which the flow of various vitalities and obliging forces stream in and connect within the constitution. For 'flow' is not enough, without intersecting and containment by connection. Radiating impulses are everywhere and need be challenged by those points within the subtle body exchange. It may sound a little like a telephone exchange system; and rightly would appear as such also. This is not so remarkable, as all functional ideas literally come from a basis in pre-existing manifestation. So we are struck with the impression of our 'starry-grid man' in whom there are intersecting points of various vitalities, some of which are characterized; some of which are as homogenized (speaking generally).

As we have expressed before, it is in the equation of two that we find impacting realities. It is precisely the relationship, the value that one thing becomes in the light of another, that by the other's impact holds certain and particular virtue/value.

Here is one of the more perturbing and invigorating insights into the significance of the cross: in that the heart of the intersecting points becomes as so combined that manifestation of the whole is achievable, and quite distinct from the poles as known when separated. Together, they are living and dynamic and expressive of life by such conjunction; separated, they are but strands of life, apt but inactive.

This is entirely so within the subtle, starry constitution. This law works through to physical manifestation itself, and is compliant to structures/formation of etheric force, and dominated by soul character, inherent ego and divine will. The will is divine in the case of incarnating, as it is not primary to he who 'gathers around him', but is 'borrowed' from He to whom we, the original idea, sprang out of.

It would not be enough that our own driving will be employed in the 'gathering' of physical mass, especially when one considers the multitude of underdeveloped beings to whom evolution is naive to. We need 'borrow' the strength of a greater drive to propel ourselves into manifestation. Having said that, we do contain certain powers of withdrawal from such: the relationship to physical life. In other words, the divine will may assist our being in obtaining a place in the world - or other worlds for that matter - but plays no part in keeping us there. One can choose to dissolve the partnership as soon as the process begins, if need be.

Conjunction is life: + The sphere being the containment of - in this case, physical life: + .[Circle should enclose cross]

Whilst it is essential for the living to hold to the view that living is essential, it is not the perspective supported by the soul at all times. Radical dismissal from those bonds which verily connect us to physical life is not a point of grief or upset within itself. So one must realize that life is very precious, whilst death also. It is the soul which determines which is the stronger desire; unless of course, there are extraordinary circumstances of murder or self-murder.

We do take on and adopt substance anew. It is a misnomer to believe that death is constant unveiling and unraveling, without assuming a new fabric of persona. For it is natural to our abilities to draw around ourselves the relevant substance to which we may come to (the physical substance being but one).

Furthermore, many regard the 'descent' into gross matter as a compromise to the spirit within, but as a challenge it surely is not a degradation; and as substance itself, it is holy and unique. That we are involved with the evolution of physical matter, is being privileged witness to great transformation- there being much 'magic' abounding. It has proven flexible and plastic, and more considerate than other combinations of manifestive substantiation. Therefore we regard our physical bodies as wondrous accomplishments, not to be despised or neglected.

For the record, one can never forget that there is major purpose to our physical incarnation. It appears that all too little is emphasized along these lines by spiritual teachers today. It is the duty of Spiritual Science to reveal the purpose of living this life, even if it is by the necessary instruction of what may follow after, or come to us through realms invisible and unrecognized. We do not parley with total intangibles or tempt the student to desire death. This life, this minute, must be grasped and accounted for, that the path to a true spiritual acknowledgment be laid down ahead of time.

We 'meet' with life daily. This requires great concentration and effort on behalf of our being. For in resisting death, we resist life also. And we are challenged by impeding forces with constant repetition, in waves of differing magnitude, depending. Depending on what? Depending upon climatic conditions: local and cosmic, depending upon ecological factors, domestic predeterminations: depending upon humidity, depending upon extraneous hindrances, and depending upon onslaughts of poisonous contaminants affecting metabolic consideration. These factors will prove relevant concerning tides of influence.

Just as we hold within that one half of knowledge which, as a magnet, is necessary to the interpretation of the experience of knowledge, so too we hold that one half which is the key to attracting physical substance.

When we suggest that a man suffers poor health devastating to his wellbeing, we must question as to where his problems lie in relation to his 'connections' with life. We look to his conjunctions and find that not all is as it should be. (By the way, if one wants to picture the points of such conjunctions lit within a man, refer to the stars of the Zodiac!: the celestial Body.) His illuminating points of activity and conductivity are failing - not all, by any means, or the man would be dead- but a sufficient amount to be the malady of afflictions.

No virus is 'conjured' by man by means of physical conjoining. Many lively happenings occur in glass tubes, but are not essentially born there to begin with. The causal bodies of those beings of disease are not man-made; however, they occur because of their relationship to men, the invitation by men. For disease could not enter into man without signatory (key-signatory) consent. That there is a relationship between virus and man proves that there has been an unnatural relationship between the body of a man (not the man who later contracts the foe) and the demon/virus who impedes his wellbeing. The demon has established entrance into the constitution by certain deception. How well he remains, is dependent upon how similar he and the man may be.

In the case of strong health there is but a short route that he may follow before subjugation; for he cannot attach himself indefinitely. The fiery ethers are summoned - 'Checkpoint Charlie' thwarts him at every crossing; he is expired.

In the instance of continuing poor health (in relation to viral infiltration) there are one of two considerations: Firstly there may be an overall inability to summon a charge of those fiery ethers as is required to 'turn over' the alien freeze. Secondly, as with the host of related nasties prevalent today - the AIDS group - there is a relationship between Man and virus which is extraordinarily developed. The virus has not only signatory permission to enter, but a signatory correspondence with particular characteristics also; this making distinction and separation very difficult. For a man cannot slough off something which is indiscernible - even though this virus promotes the constitution to 'go all out' to do so. It continues to try at the expense of its physical wellbeing. The body is 'out of time' and no longer capable of untiring discharge. For the very ethers summoned not only afflict the body of a virus, but the body of the man- if unrelenting.

The demon may go to and hide in those parts which will have him. In the case of the related AIDS family we find that the virus has an uncanny ability to withdraw onto a subtle level and conceal himself there. Much of the damage is done far before the manifestation of physical ill-health.

The blood of Man is not only the vehicle for the driving will, but that of the Divine Will as afore stated. There can be no question as to the evil of such a virus which assumes a 'likeness' to that which we receive the Divine Will into ourselves with. Death results too early. The hold on life too thinly supported. It is not enough that we will to be and be attracted to earthly matter, but that we continue to receive those impulses of Divine Will, such as live within the blood, in order for us to gather to us earthly substance.

It is not a simple matter therefore, to prescribe a herb, a powder, a decoction; for this particular demon is not only bound to animal/man but is attached also to his very drive for incarnating. Expelling one can expire the other, as often does.

The battle with this and other such demons is not actually to be won within the constitution of one man. It is firstly to be won on higher ground, removed from physical interaction. This does and will happen, and then a physical remedy shall appear concurrently.

One might ask: but why not the physical remedy first - what need for combat elsewhere? And who is to fight? The physical remedy is as a prize for winning the duel, and is so named by he: the victor. It may be decided to be pumpkin, it may be a derivative of the color puce, it may be a trombone playing G. It will be a remedy pertinent to the nature of the vanquished character of the secretive demon.

Often such beings come before or as a result of a great war, having lived in spent blood. (There is only so much one is advised to enter into here.)

However, it can be said that the battles of one man, affect all men. And all challenges are referred to be met and played out on behalf of all men - out of time. It is a little like a group-plan. If this were not so, there would be too many seeds of destruction and not enough measures to inhibit them. Death would predominate.

Sadly, there is a lapse of time, in which many individuals do suffer before the spiritual tonic can be given. This has a been the case over and over, and also a main factor in the process of readaptation, where whole species are found to alter in order to compromise some extraneous factor. Such adaptations are necessary and occur continuously.

One has to wonder how many will suffer the effects of dried soup before we may counter the Pneu of such. . . and readapt Man that he may tolerate it!

The Secret of Striving for Perfection- 8th January 1993

HEAPED up, like snow against a door, like muscle contracting a fissure, like the shell of a pod deliberating season - with such intense conflict, we are 'up against' the simplest of notions to be made evident once again to our soul.

Why is this so? To learn and perfect the tune, the sequence of harmonies, and then as individuals, interpret and express as no other.

If absolute perfection, uniform perfection, was the ultimate manifestation of dream-Man, then it could and should have been arrived at - even before the dawn of time, literally. If such perfection was all that was called for, being of primary importance, then to reiterate, it could have been achieved.

That men do err and 'take time out' to gather in experience from such, affords us speculation which says that the overall goal, first and foremost, is not perfection - self-made or otherwise - but rather love and love for perfection. Furthermore, whether or not we ourselves can be considered as perfect, we can begin to appreciate and love such perfection as is outside of ourselves. This is a form of development which provides an attraction, an attraction of fixed intention, drawing unto ourselves the desirable (in this case, perfection).

For in the case of the spirit of Man, all things work their way from the inside out, spawn to reality. Inwardly, his measure of considerable perfection is to be realized by the love of such. It is not enough to be made perfect, appear perfect or even to simply train one's will alone. Nor that another being be called upon to effect exaltation, for perfection may not be imposed or even assumed, as reasonably as we are Men.

The welcoming of sin is another matter. Does a man find that the flavor is enhanced because it is a sin? If so, this is a bum steer of a directional intent. There are several considerations of law and denial of such.

• Firstly, a man may unknowingly err; in which case he is simply and swiftly provided for and shall be afforded the opportunity for inner correction.

• Secondly a man may err knowingly because he suffers a conflict of circumstance and that the actual sin is a part of an intricate web of factors which are reasonably mixed - this can be a conscious decision to accept the outcome, as outcome there will be.

• Thirdly, a man may sin knowingly but is careless to the fault or the outcome, denying that he is answerable - usually on an overall premise that the "world is unjust, therefore ...", and unwittingly he gives over to just about any raving which suggests anarchy by way of protest.

• Lastly, he may sin for lust of sin, in which his nature has perverted and he has forfeited capacity for clarity - clarity of thought, reflection, remembrance, affection, sympathy, etc. He no longer recalls why he would sin, but sins for sin's sake. His humanity is 'on the edge' as he injures both himself and his associates.

The question of there being Sin in the definite sense, is often dismissed by those who really can tell 'which side is up'. Usually a little conversation will reveal that those who protest the meaning of the word sense its stern implications and they know right from wrong. That there really is a rightful right and its deceptive twin.

Yet whilst the abstract may be agreed upon, we may find that one's personal comprehension is made the more difficult because of the community of men and their ways - their provocations of which, we are nestled in. Those of whom we live with, work with, share town with, and so forth - these other men address social sin, perpetuating certain behaviors in this regard, in like manner to their immediate fellows. This may contrast one's personal innate experience of perfection and sin. In fact, better to say explicitly that in great measure, no doubt will! One only has to travel a few countries to witness the differing social customs and their systems and determine that the 'inner man' could not be comfortable with all of the conduct. In other words, there is acceptable sin and punishable sin - laws applied and laws unspoken - which largely determine a man from his community. There can be enormous difficulty for a man who would question the constraints of such. Even if he does so from the heart and in all good sense, in the most 'civilized' of communities, he shall find extraordinary conflict and pressure to conform.

It will be noted that we have discussed the fact that wherever there is a bonding of men there is as it were, an adhering being who in like nature is drawn to these men. The provisions for social sin and perfection are endorsed by such beings and are like barbed wire around a cloud - remarkably ineffectual but very apparent.

For although the men shall sense their being and even push others to conform to those accepted persuasions, inwardly there is little or no attraction; particularly if there is no self-evident goodness resulting.

Men become too used to living complacently. They settle for an empty promise and hope for nothing more than a 'comfortable' life. Rarely will they be comfortable, particularly if it is comfort they seek. Often one can find that the man who cries out for perfection is really consorting with the wish to be comfortable also. That he believes he cannot 'rest' within himself until he is godlike, and sits upon an appointed throne deliberating his personal glowing goodness. Alas! This is self-centered. It may or may not be admirable, but nonetheless is self-fixed and is restricted as regards the true appreciation of what perfection stands for: That we should strive for it despite of self, despite of self-comfort or glory, for the sake of perfection alone. How often a good point is missed!

Our views concerning Karma, concerning sin and subsequent result, our conscience and our opinionated society, are all assessed with a view to come close to acting from our hearts and not our restrictions. Sin itself has not the element of love: an act of sin does not know the permeation of love. It is true that by our actions, strife will sometimes follow, even despite of deep meaning, well meaning, good intentions. We can afford courage to learn by this. However, if it is true clarity upon the matter we seek, then we come to the inner knowledge that it is upon our own discernment that we rest with our actions. No amount of karma in place can actually effect your personal discernment, refine your own ability to make such conclusions to prompt you to act or restrain. But this practice is so much more enhanced, if we may 'step out from ourselves' sufficiently to review our actions, daily or once in a while.

To what would we strive for perfection for? This is no trite question. Innately we know that 'perfection' is up there with Goodness, with Greatness, with Beauty, with God. Working through us is the current of desire for betterment. The conclusion is that betterment leads to perfection. Maybe not total perfection, but a measure of perfection, a degree. Possibly we may arrive a lot closer to perfection, through the love of such, whilst on the road to betterment. 

If we could inspire this in the lowliest of criminals, in the most dejected and ugly of spirit, in he who is incomplete and disfigured - the knowledge that the perfection need not be manifest for the heart may mirror what is to us unachievable - such souls would expire their sin and step into glory.

Quite often it is those who have the deepest contrasts, who by divine promptings are awakened to these great realities. No longer do they look to themselves, their ego is torn and in need of supplication, their mind is not fixed on themselves, they have tasted evil and do not like it. Such individuals revere all perfection without the need to become the example, and yet by such love, become what they have come to know.

If we look deeply at a painting and are lost in admiration we need not have been the artist to appreciate its message or profundity. Yet by this intimate acknowledgment we become as the artist, we truly take his place, out of time.

This is the secret of the striving for perfection.

From the Contents of Esoteric Classes

Rudolf Steiner, August 30, 1909:

After Parzival stood before Titurel and had the experiences of which we spoke, an intimate and deep feeling of shame arose in him. This feeling of shame permeated him completely. He had gone through catharsis and had thought that he was now so good and pure that he could become one of the followers of the Master of all masters, the Christ. In this feeling of shame he was reminded of Christ's words: “Why do you call me good? No one is good but God.” He now knew how very imperfect he was still and how much he still had to take into his striving for the good, how much he was still lacking in order to be good.

And a second feeling, a feeling of fear, overcame him. He thought that he had gotten rid of that a long time ago. But it was a different kind of fear from the ones he'd known previously. It was a feeling of his own smallness and weakness as a man compared with the sublime Godly being when he let a second word of Christ live in his soul: “Become perfect even as your Father in heaven is perfect.” These two words should live in the soul of every esoteric.

An esoteric should kindle full devotion for divine beings in his soul. Thereby the consciousness develops that what one does isn't so good, but that one should always try to become more perfect. We should look at what's developing in one's soul. God lives in developing things. If we get to the point where we're acting in a good and noble way, then it's God in us who's good. The God who lets us act in a good and noble way is our archetype itself, that created us. We must become a complete copy of this archetype.

Be it ever so hidden, there's a selfish motive in everything we do. We must realize that we can't be selfless. It's a world karma that lets us act egoistically. But world karma is God. Everything that God is and does in the way of good is better than we could do it. An esoteric should tell himself: Let me do something that I have made it my duty to do, let me do it as hard as I can and in such a way that I tell myself that the divine element that's at work in me is doing this and I'm only the instrument of this godly element — then the higher self in its striving towards perfection is revealed to him.

Secret Knowledge- 6th January 1993

Question:
We have read* that it is possible for certain groups or individuals to 'patent' their esoteric findings, and withhold them as they wish. Is this so?

KNOWLEDGE is a tangible commodity in the realm which best pertains to its suitable and relevant manifestation. In other words, it clings to that which it is specific to, therefore manifesting in a multiplicity of expressions right up to such higher knowledge which expressly is what it is- that the essence causes, rather than pertains to.

Certain illustrious Masters saw to it that specific 'secrets' remained so. This is not so hard. As you know it can be upon a principle of veiling, as described similarly, in which all others bypass the relevance, having been already pioneered and made secret.

Furthermore, one requires relevant keys in order to interpret any such knowledge- particularly global know-how - those keys being intrinsic to humanhood and a natural part of one's makeover.

It has been mentioned before also, that there have been historical evidences of a certain knowledge being stolen from an entire people. This can be done. Ridiculous as it may seem, in small part this goes on all the time and needs be countered afresh, as whole societies, whole races, close to a particular thought and are mainstreamed downstream into a hazardous persuasion. Some are enabled to remain free from general tides and displacements, but even so if knowledge is withdrawn and withheld it becomes indecipherable.

To arrive at knowledge, 'to be at one with', is to become adhered to the light behind the shadow. Comprehension pulls us out and draws us in, knowledge embraces and is retained intimately.

In a certain respect knowledge is not cast from us. Details are sheathed, upon death however, abilities to come to such knowledge again and recognize the pathways to, such intricate abilities are within our fibers, streaming into our soul.

There are those who argue against perfect knowledge, and they abuse the scholar accusing him of a wretched heart. However, true knowledge, virginal as fresh, is of the heart. To strive for such is basic to divining its source of being; and a true love for knowledge is a love of love. Being that, the more one discovers and has taken to themselves, the more perfect the love. Conversely and greatly, one may arrive at new knowledge by love, for the eyes of love shall see brighter than any other. Therefore of all of the major and most important truths to be discovered, no man can be denied a soul's viewing if he has arrived at them by way of love for them.

Of the category of 'lesser' knowledge: the profound comprehensions of the interior, one can say that such details (many interwoven) are yet to be made public. And we can add, not all are known.

A man could go mad all at once if he were to penetrate the profound realities in an instant. There is a qualifying amount which any man can absorb at one time, in one lifetime or in the thereafter. Having said that, many a man in life and especially after death, has bathed for a time in the sea of 'all-knowing'. This is not illusory, but it is distinct from the usual means of interpretation and cannot enter into the man any more than is there already.

There is a correspondence between a man and what it is he is to know. One part is within: the identifying element, and this exaggerated would be magnified in the all-knowing experience, and yet it does not touch, does not connect with the second half of the circuit! In this way a man may come to experience his inner-knowledge, which is really the ability to receive the exterior truth, without the outer reality impinging upon his being.

Many men have invited beings to instill them with experiences of visions, to share their eyes, so to speak. By this - and there are many ways to effect this - we find that the man has not the conscious bridge into that experience, self-made and therefore self-established. Every time a man invites suppression of his consciousness he treads the dangerous board. For, as one can imagine, we are under usual circumstances, provoked by experience and knowledge. We are driven to develop this ongoing capacity to know. If we consciously take steps to injure our ingestion, we sever our own connections to life and the love therein. One cannot invite stupidity repeatedly without there being permanent consequences. That which veils a man with stupor brings to him such death-forces which deny his spirit. He is 'pushed out' and disincarnating, no longer attuned to the 'hand-in-glove' fit within his body.

One cannot overstep Nature, she will not have it. Many try, many fail, for she is obliging only if you are obedient to those laws which make for perfect sense. Herein lies a greater issue than that of esoteric 'truth' being made hidden.

If a stomach is overfull it is uncomfortable and may heave the lot. We must be content with small, but life-giving portions to digest and assimilate. . . and pass but the rest.

*The Elder Brothers and Knowledge

"Those who are unacquainted with the principles of occult investigation may believe that it would be better if such facts had not previously been made known. But in the spiritual world there is a definite law, the significance of which we will make clear by example. Suppose that in a certain year some properly trained clairvoyant had perceived this or that in the spiritual world. Now imagine that ten or twenty years later, another equally trained clairvoyant could see the same thing even if he had known nothing whatsoever about the result obtained by the first clairvoyant. If you were to believe that this could happen, you would be making a great mistake, for the truth is that a fact of the spiritual world that has once been discovered by a clairvoyant or by an occult school, cannot be investigated a second time if the would-be investigator has not first been informed that it has already been discovered. 

"If therefore, in the year 1900 a certain fact had been investigated and in the year 1950 another clairvoyant reaches the stage of being able to perceive the same thing, he can succeed only if he has realized that someone has already investigated and fathomed it. Therefore already known facts in the spiritual world can be perceived only when their import has been consciously grasped as communications already made.

"This is the law that establishes for all epochs the foundation of universal brotherliness. It is impossible to penetrate into any domain of the spiritual world without a link having first been made with what has already been fathomed by the Elder Brothers of Humanity. The spiritual world sees to it that nobody can become a law unto himself, saying, `I am not concerned with what is already there. I shall investigate only for myself.' None of the facts communicated in spiritual science today could be perceived by individuals, however highly developed and advanced, if they had not been previously known.

"Because a link must be there with what has already been discovered, the theosophical movement had also to be founded on this basis.

"In a comparatively short time from now, many individuals will become clairvoyant, but they would be able to see only unreality, not the truth, in the spiritual world if they had not heard of what had already been investigated. First one must have knowledge of these truths, such as given by theosophy, or the science of the spirit, and only then can they be actually perceived. Even a clairvoyant must get to know what has already been discovered, and then, after conscientious training, he can perceive the facts himself.

"It may be said that the divine beings fertilize a faculty of seership only once in a human soul and if the single, virginal fertilization has been achieved, then other human beings must pay attention to what this first soul has discovered in order to have the right to see it themselves. This law lays the foundations of an inner, universal brotherliness, a true brotherhood of men. From epoch to epoch wisdom has passed through the occult schools and been faithfully harbored by the Masters, and we, too, must help to preserve this treasure and maintain brotherliness with those who have already achieved something if we wish to make our way into the higher regions of the spiritual world. What is striven for on the physical plane as moral law is natural law in the spiritual world." (15, pp. 14-16)

-Rosicrucian Occultism, Rudolf Steiner, Budapest, 4th June 1909 GA109