be formulated in an arbitrary way by anyone. 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 paintbrush, 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
but 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 equivalent to saying:
"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. It must be emphasized that a general wish for
higher knowledge is not sufficient, yet many will probably have but
such a weak desire. For him who has merely this vague idea, 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 time abandon occult training. It is true that the
conditions are, indeed, hard, and yet they are not severe 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 free choice, it
cannot be considered as a fetter. If anyone says to the teacher: "Give
me your secrets, but leave me my customary feelings and thoughts," he
is then making an impossible demand. Such an one desires no more than
to satisfy his curiosity and thirst for sensations, so that 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 emphasized that the complete fulfilment of
any one of these conditions is by no means demanded, but only the
effort to gain such fulfilment. No one can at first reach these high
ideals, 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.
1. The _first condition_ is the directing of the attention to the
advancement of bodily and spiritual health. Of course, discipleship
does not in the first place depend on the health of a man, but everyone
can endeavor 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 pupils 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 endeavor 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,
indeed, if need be, higher than life itself, but the disciple must
never put pleasure as high as either one of these. Pleasure for him can
be only a means to health and life, and in respect to 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 people who find satisfaction in asceticism, as do others in
wine-bibbling, but they must not imagine that asceticism of this kind
will assist them to attain the higher knowledge. Many ascribe to their
unfavorable circumstances everything which apparently prevents them
from making progress in this direction. They say that with their
conditions of life they cannot develop themselves to any great extent.
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 of 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 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 endeavor 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 attaining
the higher worlds, and in place of truth his own favorite opinions will
assert themselves. It is better for the disciple to be "matter-of-fact"
than overwrought and fanciful.
2. The _second condition_ is that one should feel oneself as a link in
the general life. Much is included in the fulfilment of this condition,
but each can only fulfil it after his own manner. If I am a school
teacher and my pupil does not answer what is desired of him, I must
first direct my feeling not against the pupil but to 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 the
result of my own faults?" or if perchance it be his unconscious, or
even vicious error, as _teacher_, instead of directing my feelings
against him, I shall rather cogitate on the way in which I myself ought
to behave, or in kindness show him what is right, so that he 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 favorable 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 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 behavior 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 endeavor 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.
3. Now with these demands on ourselves the _third condition_ for
occult training is intimately connected. The student must be able to
realize the idea that his thoughts and feelings are as important for
the world as his deeds. It must be recognized 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 pure thoughts and
feelings as much as by one's good behavior, and so long as one cannot
believe in this world-wide importance of the inner Self, one is not fit
for discipleship. One is permeated with a true conception of the soul's
importance, only when one works at this inner Self as if it were at
least as important as all external things. It must be admitted that
one's feelings produce an effect as much as the action of the hand.
4. In so saying we have already mentioned the _fourth condition_:
the idea that the real being of man does not lie in the exterior but in
the interior. He who regards himself as merely a product of the outer
world, a result of the physical world, cannot succeed in this occult
training. But he who is able to realize this conception is then also
able to distinguish between inner duty and external success. He learns
to recognize that the one cannot at once be measured by the other. The
student must learn for himself the right position between what is
demanded by his external conditions and what he recognizes 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 side 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.
5. And here, again, we have hinted at the _fifth condition_: firmness
in the carrying out of any resolution when once it has been made.
Nothing should induce the disciple to deviate from any such resolution
once it is formed, save only the perception that he has made a mistake.
Every resolution is a force, and even if such a force does not produce
immediate effect on the point at which it was directed, nevertheless it
works in its own way. Success is of great importance only 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 count on 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 his sacrifice may be received. He who wishes
to become a disciple must declare himself ready for such a sacrifice,
such an offering.
6. A _sixth condition_ is the development of a sense of gratitude
with regard to everything which relates to Man. One must realize 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 others
than ourselves! 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, or we ourselves are
not the richer for it.
7. All the conditions here set forth must be united in a _seventh_: to
regard life continually in the manner demanded by these conditions.
The student thus makes it possible to give to his life the stamp of
uniformity. All his many modes of expression will, in this way, be
brought into _harmony_, and cease to contradict each other. And thus he
will prepare himself for the peace which he must attain during the
preliminary steps of his training.
If a person intend, 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 consist of giving to these conditions a
complete expression, a knowledge of which can only be imparted orally
to each individual candidate. Since everything interior must manifest
itself in an exterior way, they teach a very important lesson. 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 by those only 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 as
long as it could 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 apparent destruction of anything when, by such
readjustment, he is able to promote a greater life. Let it not be
thought that, in so saying, it is implied that the disciple may allow
the triumph of evil, but rather that he must endeavor 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 by 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 and not to destroy. The student ought, therefore, to bring
with him the will for sincere and devoted work, and to this end he
ought to be capable of great 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 will have to
discover 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. That kind of
learning which is undertaken without meditation will advance the
student least, and the work which is done for selfish returns will be
the least successful. In the love of work, the love to do better work;
yes, the love to do perfect work, is the quality which unfolds occult
power; and in qualifying for better things one need give little heed
for greater returns. 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 he does not need to learn
what he is already able to understand. Therefore, if one desires only
to judge, he is apt to cease learning. 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 wiser to wait for a
true understanding. The higher one climbs up the ladder of knowledge,
the more he requires 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
fact regarding the higher truths, men come to look at 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 he can
really behold the truth. Only he who judges in accordance with
preconceived ideas and habitual ways of thought, rather than from
sufficient preparation, 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 knowledge he must first
prepare himself. Truth and the higher life do, indeed, abide in every
human soul, and it is true that everyone can and must sooner or later
find them for himself.
W. J. COLVILLE'S BOOKS.
A Selection of the Most Popular Works by This Great Author and
Well-known Lecturer in Europe, America and Australia.
~Universal Spiritualism.~ Spirit Communion in all ages among all
people. The work Has two distinctive features: (1st) A resume of the
Spiritual faith and practice of Egypt, India, Persia, Greece, Rome,
China, Japan and other ancient nations, not excepting Europe, during
Christian centuries. (2nd) A summary of recent experiences in America,
Great Britain, Australia, France, Germany, Italy and other modern
lands, all tending to show the persistent continuity of spiritual
revelation. Clairvoyance, Telepathy and Psychic Phenomena in general
are dealt with in separate chapters at the close of the volume, which
extends to 352 pages, making it a highly useful text-book for all who
are interested in the question of human immortality. _W. J. Colville._
Cloth. No. 24256, 1.00
~Old and New Psychology.~ Twenty-four chapters, including explanatory
essays on many subjects of vital interest to all teachers and students.
_W. J. Colville._ Cloth. No. 23766, 1.00
~Throne of Eden, The.~ Twenty-six chapters presenting important
teachings entrusted to the writer's charge; also a record of extensive
travel in the Southern Hemisphere; and a rational system of preventing
as well as healing diseases. _W. J. Colville._ Cloth. No. 24186, 1.00
~Life and Power from Within.~ An excellent book, embracing the most
advanced mental-physical teaching and the simplest rules for the
guidance of daily life according to New Thought standards. _W. J.
Colville._ Cloth. No. 23151, .75
~Dashed Against the Rock.~ A scientific novel, illustrated with many
remarkable diagrams. _W. J. Colville._ Cloth. No. 22316, .75
~Health from Knowledge~; or, the Law of Correspondences as applied to
healing. _W. J. Colville._ Leatherette. No. 22745, .50
~Birthdays, The Significance of~; or Our places in the universal
Zodiac. _W. J. Colville._ Leatherette. No. 22191, .50. Paper No. 22195,
.40
~Onesimus Templeton.~ A vivid romance tracing the evolution of a soul
from bondage to liberty. _W. J. Colville._ Cloth. No. 23771, .50
~Living Decalogue, The.~ 12 Expository Lectures. _W. J. Colville._
Leatherette. No. 23156, .50
~Glints of Wisdom~, or Helpful Sayings for Busy Moments. Abstracts from
Lectures by _W. J. Colville._ An encyclopedia of psychological laws
contained in an endless variety of subjects. Leatherette, flexible. No.
22671. .40. Paper No. 22675, .30
~Fate Mastered-Destiny Fulfilled.~ Three stirring essays on live
issues. Very tasteful presentation volume. _W. J. Colville._ Cloth: No.
22476, .30
~Mental Therapeutics, Elementary Text Book of.~ Twelve Practical
Lessons. _W. J. Colville._ No. 22420, .25
~Lectures~, by _W. J. Colville_, on various subjects: Atlantis, The Way
of Initiation, Initiation and its Results. Symbolism--Its use and
Value, etc. Send for list, each 10c. 3 for .25
_New works and reprints of older books will be added to this list
as fast as they can be prepared. Write for them; also for the
latest lectures; either to Mr. Colville or to the publisher._
JAMES ALLEN'S BOOKS.
A Foreward.
~James Allen's Books.~ "I looked upon the world, and saw that
it was shadowed by sorrow and scorched by the fierce fires of
suffering--I looked for the cause, but could not find it until I
looked within, and there found both the cause and the self-made
nature of the cause. I looked again, deeper, and found the remedy.
I found one Law, the Law of Love; one Life, the Life of adjustment
to that Law; one Truth, the Truth of a conquered mind and a quiet
and obedient heart. And I dreamed of writing a book which should
help men and women, rich or poor, learned or unlearned, worldly or
unworldly, to find within themselves the source of all success, all
happiness, all accomplishment, all truth: And the dream remained
with me, and at last became substantial, and now I send it forth
into the world on its mission of healing and blessedness, knowing
that it cannot fail to reach the homes and hearts of those who are
waiting and ready to receive it."
~As a Man Thinketh.~ Inspiring and helpful "New Thought."
~The Path of Prosperity.~ A way leading out of undesirable
conditions to health, success, power, abounding happiness and the
realization of prosperity.
~Out from the Heart.~ Most optimistic and uplifting.
~Entering the Kingdom.~ That heavenly kingdom within the heart of
man, where perfect trust, knowledge, peace and love await all who will
enter its Golden Gateways.
~The Way of Peace.~ It's realization and attainment.
~The Heavenly Life.~ How to attain its supreme happiness in this
life, on this earth here and now.
Any of the above in either style of binding as follows:
Paper Covers, size 4-1/4 x 7-1/4 " " " " .15
Cloth Binding, " " " " " " " .50
Leather Binding, " " " " " " " .75
Watered Silk, " " " " " " " .75
Special Gift Editions, with colored borders,
5-1/2 x 7-3/4, embossed .75
_Order and read one of the books--say The Path of Prosperity, and
you'll ask the price per dozen, wanting your every friend to have
one._
A SELECTED ASSORTMENT OF BOOKS.
Historical, Fraternal, Symbolical, Mystic, Astrologic, Occult, Psychic,
Spiritualistic, Optimistic, Philosophic, Masonic, New Thought, Etc.
Delivered to any address on receipt of price, or if desired for use on
our Circulating Library plan; send us the price of the book, and we
will prepay postage to you. After reading return it to us carefully
protected and we will return the money (except on paper bindings), less
the postage we have paid on it, and 10% for the first month's use, and
5% for each additional month.