Lesson II More Light on the Path.

Before passing to the consideration of the next precept, we must again call your attention to the quotation from "Light on the Path" which w had taken before us at the close of the last lesson, but which we were compelled to carry over to this lesson, because of lack of space. In the quotation referred to appears the sentence: "Live neither in the present nor the future, but in the eternal." This sentence has perplexed many students, in view of the fact that the teachings have impressed upon them the importance of living in the Now, and of looking forward to the future as the field for further development. And this sentence seems to run contrary to the previous teachings. But it is all a latter of absolute and relative point of view, again. Let us see if we can make it plain to you.

To live in the present, regarding it as something different from the future - or to live (in imagination) in the future, in the sense that it is considered as a separate thing from the present - is an error, springing from the relative view of life. It is the old mistake which causes us to separate time from eternity. The absolute view of the matter shows us that time and eternity are one - that we are in eternity right now, as much as we ever shall be. It does away with the error that a broad line is drawn between this time of mortal life and the "eternity" into which we enter after we have passed out of the body - it shows us that here - right here in the flesh - we are in eternity. It reveals to us that this life is but an infinitesimal part of the great life - that it is merely sunrise in the great day of consciousness - and that to live as if this petty period of life were all is the veriest folly of ignorant man. But right here, do not fall into the error of going to the other extreme and ignoring and despising the present life in your desire to "live in the future" - remember that the paradox that is to be found in all statements of the truth - the reverse side of the shield. To despise the present life is as ridiculous as to live as if it were all the life there is. To follow this course is to commit the folly of "living in the future," against which the little manual cautions us. This life (small and insignificant though it may be as compared to the great life) is most important to us - it is a stage in our development that is needed by us, and we must not shirk it or despise it. We are just where we are, because it is the very best place for us at this stage of our development, and we cannot afford to spend this life in merely dreaming of the future, for we have tasks to perform - lessons to learn - and we will never be able to advance until we master our present grade duties. This present life is not all--but it is part of all-remember this.

These difficulties of the distinction between the present and the future vanish when we regard them from the absolute view-point. The moment that we become fully conscious that the eternal is the only real thing - and that Now is all of eternity that we are able to grasp with our consciousness - that it is always Now with us, and always will be Now - when we realize this, then do the relative terms "present" and "future" lose their former meanings to us, and time and eternity; yesterday, today and tomorrow; and forever and forever; are seen to be but slightly different manifestations of the great eternal Now, in which we live at each moment of our existence. This living in the eternal makes us enjoy every moment of our present life - allows us to look forward to the future without fear - causes us to feel the consciousness of what real life is - helps us to realize the I Am consciousness - allows us to perceive things in their right relation - in short, gives to life a reality that it otherwise lacks, and causes the old relative views to drop from us like the withered leaves from the rose. As the writer of "Light on the Path" so beautifully says: "This giant weed cannot flourish there; this blot upon the existence is wiped out by the very atmosphere of eternal thought."

5. Kill out all sense of separateness.

6. Kill out desire for sensation.

7. Kill out the hunger for growth.

8. Yet stand alone and isolated, because nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal can aid you. Learn from sensation, and observe it; because only so can you commence the science of self-knowledge, and plant your foot on the first step of the ladder. Grow as the flower grows, unconsciously, but eagerly anxious to open its soul to the air. So must you press forward to open your soul to the eternal. But it must be the eternal that draws forth your strength and beauty, not desire of growth. For, in the one case, you develop in the luxuriance of purity; in the other, you harden by the forcible passion for personal stature.

Here again are we confronted with a set of paradoxical precepts, the first three of which tell us to kill out certain things, and the fourth of which then proceeds to tell us (apparently) to do the very things which we have just been advised not to do. This is another example of the Divine Paradox which underlies all occult teachings - the two sides of the shield. Read what we have said on this subject, in Lesson I. What we have said there applies to nearly all of the precepts of "Light on the Path."

In the fifth precept we are told to "Kill out all sense of separateness." The eighth precept gives us the reverse side of the shield: "Yet stand alone and isolated, because nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal, can aid you." Here we have two vital truths imparted to us-and yet the two are but different sides of the same truth. Let us consider it.

The sense of separateness that causes us to feel as if we were made of different material from our fellow men and women - that makes us feel self-righteous - that makes us thank God we are different from, and better than, other men - is error, and arises from the relative point of view. The advanced occultist knows that we are all parts of the One Life - varying only as we have unfolded so as to allow the higher parts of our nature to manifest through us. The lowly brother is but as we were once, and he will some day occupy the same position that we now do. And both he and we will surely mount to still greater heights - and if he learns his lessons better than do we, he may outstrip us in development. And besides this, we are bound up with the lives of every other man and woman. We participate in the conditions which contribute to their sin and shame. We allow to exist in our civilization conditions and environments which contribute largely to crime and misery. Every mouthful we eat - every garment we wear - every dollar we earn - has had some connection with other people, and their lives and ours are intermingled - we touch all mankind at thousands of points. The law of cause and effect makes close companions of persons apparently as far apart as the poles. What we call sin is often the result of ignorance and misdirected energy - if we were in exactly the same position as those who do wrong - with the same temperament, training, environment, and opportunity - would we do so very much better than they? All life is on the Path - we are all advancing slowly - often slipping back two feet for every three we advance, but still registering a set advance of one foot. And all are really trying to do the best they can, although often the appearances are very much against them. None of us are so very good or perfect - then why should we be so ready to condemn. Let us lend a helping hand whenever we can, but let us not say, "I am holier than thou." Let us remember the precept of the great Master who warned us to cast the first stone only when we were free from sin ourselves. Let us avoid the sense of separateness in the relative sense, for it is a snare and a delusion, and the parent of nearly all error.

But now for the other side of the shield. Let us learn to stand alone - we must learn this lesson in order to advance. Our life is our own - we must live it ourselves. No one else may live it for us - and we may live the life of no one else. Each must stand squarely upon his own feet. Each is accountable for his own acts. Each must reap that which he has sown. Each must suffer or enjoy according to his own acts. Man is responsible only to himself and the Eternal. Nothing outside of the Eternal and himself can aid him. Each soul must work out its own destiny, and no other soul may do the work of another. Each soul contains within it the light of the Spirit, which will give it all the help it requires, and each soul must learn to look within for that help. The lesson of Courage and Self-Reliance must be learned by the growing soul. It must learn that while nothing from without can help it, it is equally true that nothing from without can harm it. The Ego is proof against all harm and hurt, once it realizes the fact. It is indestructible, and eternal. Water cannot drown it - fire cannot burn it - it cannot be destroyed - it IS and always will be. It should learn to be able to stand erect - upon its own feet. If it needs the assurance of the presence of an unfailing helper - one that is possessed of unlimited power and wisdom - let it look to the Eternal - all that it needs is there.

The sixth precept tells us to "Kill out desire for sensation." And the eighth tells us to "Learn from sensation, and observe it, because only so can you commence the science of self-knowledge, and plant your foot upon the first step of the ladder." Another paradox. Let us try to find the key.

The warning in the sixth precept bids us to let drop the desire for sense gratification. The pleasures of the senses belong to the relative plane. We begin by enjoying that which appeals to the grosser senses, and from that we gradually work up the enjoyment of that which comes through higher senses. We outgrow certain forms of sense gratification. We pass from sensuality to sensuousness, in its lower and higher degrees. There is a constant evolution in sense gratification in man.

The things we enjoyed yesterday, seem crude and gross to us today, and so it will always be, as we pass onward and upward in the scale of life. We must cease to be tied to the gratification of the senses - the soul has higher pleasures awaiting it. The pleasures of the senses are all right in their place - they have their ones to perform in the evolution of the soul - but the soul must beware of allowing itself to be tied to them, as its progress will be retarded if it does so - useless baggage must be cast aside as the soul mounts the upward path - light marching order is the proper thing. The ties which bind you to sense gratification must be boldly cut, that you may go on your way. Therefore "Kill out desire for sensation." Remember, the precept does not say that you should kill out sensation - only the desire for sensation. Neither desire sensation, nor run away from it as an evil thing. Turn sensation to good account, by studying it, and learning its lessons, that you may see it for what it is really worth, and thus be able to drop it from you.

As the eighth precept tells you: "learn from sensation, and observe it; because only so can you commence the science of self-knowledge, and plant your foot upon the first step of the ladder."

This does not mean that you should yield to sense-gratification in order to learn its lessons - the advanced soul should have passed beyond this stage. Sensations may be studied as if from the outside, and it is not necessary to indulge a sense in order to learn the lesson it has to teach you. The real meaning of this last precept is that when we find that we experience certain sense feelings - sensations - we should weigh, measure, gauge and test them, instead of viewing them with horror. These things are a part of us - they come from the Instinctive Mind, and are our heritage from our previous lowly states of existence. They are not bad in themselves, but are simply unworthy of us in our present stage of development. They are the shadows of our former selves - the reflection of things which were proper and natural in us in our more animal state but which we are now outgrowing. You may learn great lessons by noting the symptoms of these dying sense-manifestations, and thereby will he enabled to cast them away from you sooner than if you allow yourself to fear them as the manifestations of an evil entity outside of yourself - the temptings of a personal Devil. In time you will outgrow these things, their places being filled with something better and more worthy. But in the meantime, view them as you would the instinctive desire to perform some trick of childhood, which while once natural is now unnatural and undesirable. Many grown persons have had much trouble in getting rid of the old baby trick of sucking the thumb, or twisting a lock of hair between the fingers, which while considered as quite "cute" in the baby days, nevertheless brought upon the growing child many reproaches and punishments, and in after years, often required the exercise of the will of the adult to cast it aside as an undesirable thing. Let us so view these symptoms of the baby-days of our soul-life, and let us get rid of them by understanding them, their nature, history, and meaning, instead of fearing them as the "work of the Devil." There is no Devil but Ignorance and Fear.

The seventh precept tells us to "Kill out desire for growth" and yet the eighth advises us to grow - "Grow as the flower grows, unconsciously, but eagerly anxious to open its soul to the air. So must you press forward to open your soul to the eternal. But it must be the eternal that draws forth your strength and beauty, not desire of growth. For in the one case you develop in the luxuriance of purity; in the other, you harden by the forcible passion for personal stature."

The writer of the above words has made so plain the meaning of this twofold statement of truth, that very little comment upon the same is needed, even for those just entering upon the Path. The distinction between the "desire for growth," and the unfoldment that comes to the advancing soul lies in the motive. "Desire for growth," in the relative sense, means desire for growth for self-glorification - a subtle form of vanity - and a refined form of selfish ambition. And this applied to spiritual, tends toward what occultists know as "black magic," which consists of a desire for spiritual power to use for selfish ends, or even for the mere sense of power that such development brings. The student of occultism cannot be warned too often against such desires and practices - it is the dark side of the picture, and those who pursue the descending path meet with a terrible punishment by reason of their own acts, and are often compelled to labor for ages before they find their way back to the Path upon which the sun of the Spirit shines brightly.

The natural growth of the soul - that growth which is compared to that of the flower - gradual and unconscious, but yet eager in the sense of opening up one's soul to the beneficient rays of the great Central Sun of Life - the growth which consists in "letting" rather than forcing, is the growth to be desired. This growth comes to us each day, if we but open ourselves to it. Let the soul unfold, and the Spirit will gradually manifest itself to your consciousness. Many students torment themselves, and their teachers, by their eager questionings, "what shall I do?" The only answer is "stand aside from your labored efforts, and just let yourself grow." And you will grow in this way, Every day will add to your experience - every year will find you further along the path. You may think that you are making no progress - but just compare yourself to the self of a year ago, and you will notice the improvement. Go on, living your life, the best you know how - doing the work before you in the manner that seems best for you, day-by-day - worrying not about your future life - living in the great and glorious Now - and allowing the Spirit to work through you in confidence and faith and love. And, dear student, all will be well with you. You are on the right road - keep to the middle of it - enjoy the scenery as you pass along - enjoy the refreshing breezes - enjoy the night as well as the day - it is all good - and you are making progress without feeling the strain of the journey. The man who counts the milestones and worries about how much farther he has to go, and how slow he is moving, makes his journey doubly tiresome, and loses all the beauty of the roadside. Instead of thinking about what he is seeing, he is thinking merely of miles, miles, miles, and many more miles ahead. Which is the course of wisdom?

9. Desire only that which is within ye.

10. Desire only that which is beyond you.

11. Desire only that which is unattainable.

12. For within you is the light of the world, the only light that can be shed upon Path. If you are unable to perceive it within you, it is useless to look for it elsewhere. It is beyond you; because when you reach it, yon have lost yourself. It is unattainable, because it forever recedes. You will enter the light, but you will never touch the flame.

These four precepts form another of the many paradoxes contained in the wonderful little manual upon which we are commenting. To those who have not found its key, these four precepts seem strangely contradictory and "wild." To be told to desire a thing that is within you - and yet beyond you - and which is unattainable, seems ridiculous to the average man on the street. But, when one has the key, the teachings seem very plain and beautiful. The four precepts refer to the unfoldment of Spiritual Consciousness - Illumination - which we attempted to faintly describe in our first series of lessons (The Fourteen Lessons). This is the first great attainment before us on the path. It means everything to the occultist at this stage of the journey, for it takes him from the plane of mere "belief" or intellectual acquiescence, on to the plane where he knows that he IS. It does not endow him permanently with universal knowledge, but it gives him that consciousness of real spiritual existence, compared to which every other experience and knowledge sinks into nothing. It brings one face-to-face (perhaps only for a moment) with the Real Self, and the great Reality of which that Self is but a part. This state of consciousness is the great prize which is awaiting the efforts of the race to free itself, and it is a reward worth many lives of unfoldment to attain.

"Desire only that which is within you" - for the Spirit is the only reality, and it is within each of us. As the text says: "Far within you is the light of the world, the only light that can be shed upon the Path. If you are unable to perceive it within you, it is useless to look for it elsewhere." Why do not these anxious seekers after truth take this advice and look within themselves for that which they seek, instead of running hither and thither, after teachers, prophets, seers, and leaders - exhausting first one strange teaching, and then another. All this is useful - because it teaches us that that which we seek is not to be found in this way. And you will never find what you seek, in such ways. You may get a hint here, or a suggestion there - but the real thing is right within yourself waiting patiently for that hour when you will look within for it, confidently, hopefully, and lovingly. Oh, listen to the voice of the soul - look for the light of the Spirit. Have them both within you - why seek further for that which can never reach you from the outside.

"Desire only that which is beyond you." "It is beyond you; because when you reach it, you have lost yourself." It is always just beyond you, and when you become one with it, the old relative self has faded away. and a greater, grander YOU has replaced it. Man must lose himself to find Himself. In this sense, the great thing to be desired is beyond the today "you," although it is within you - it is really Yourself, as you will be. Can we make this plainer? The child longs for manhood - it is beyond him, and yet the child is the embryo man, and the elements of manhood are within him, awaiting the hour of development. But when that child attains manhood, the child is gone - he has lost himself, and a larger self has taken its place. So that the thing for which the child longs, really causes him to lose his (child) self in its attainment. The butterfly is within the caterpillar - but it is also beyond him - and when he gains it he is no longer a caterpillar but a butterfly. These are crude illustrations, but perhaps they may help you to understand the matter more clearly,

"Desire only that which is unattainable." This sounds discouraging, but, when understood, it really gives renewed energy. The text goes on: "It is unattainable, because it forever recedes. You may enter the light, but you will never touch the flame." As the soul gains in spiritual consciousness, it becomes greater and grander, but it is traveling but the first steps in the real journey - but that journey is becoming more and more pleasant. As we climb the mountain side of Attainment, the view becomes grander at each step. But the mountain top, which seemed so near at the beginning of the journey, seems constantly to recede as one climbs. And yet there is no disappointment, for every step of the way is now accompanied with the keenest pleasure. It is ever so in soul-unfoldment. As step after step is taken, greater heights appear to the view, emerging from the clouds which have surrounded them. There are undreamt of heights. You may, and will, gain the highest point now visible to you (be your attainment ever so great at this moment) but when you get there you will find that there is as much before you as you have left behind - far more in fact. But all this does not disappoint you, when you once grasp its significance. As you enter the great light you become conscious of gradually nearing the great center of Light - but although you are fairly bathed in the glorious effulgence, you have not touched the flame - and never will, as Man. But what of that - why fret because you cannot see the end - if end there be. You are destined to become something so much greater and grander than you are today, that your wildest imaginings cannot give you the faintest idea of it. And, still beyond that state, there are other states, and others, and others and others. Rejoice in the light, but sigh not because you are told that you will never touch the flame - you do not begin to realize what the bright light is - the flame is beyond your comprehension.

13. Desire power ardently.

14. Desire peace fervently.

15. Desire possession above all.

16. But those possessions must belong to the pure soul only, and be possessed therefore by all pure souls equally, and thus be the especial property of the whole only when united. Hunger for such possessions as can be held by the pure soul, that you may accumulate wealth for that united spirit of life which is your only true self. The peace you shall desire is that sacred peace which nothing can disturb, and in which the soul grows as does the holy flower upon the still lagoons. And that power which the disciple shall covet is that which shall make him appear as nothing in the eyes of men.

11. Seek out the way.

18. Seek the way by retreating within.

19. Seek the way advancing boldly without.

Here is another example of the relative and the absolute. "Desire power ardently." And yet power, selfish power, is the greatest curse of the man who possess it. The power of the Spirit, which is "the power which the disciples shall covet," may indeed make him "appear as nothing in the eyes of men" who are striving after material power. For it is the conscious power of which the average man knows nothing - of which he is unable to form a mental image. And he is very apt to regard as a fool the man who possesses it, or who is reaching out for it. The power which is applied to unselfish uses is incomprehensible to the average man who seeks for worldly power - and yet that worldly power, and all that it is capable of accomplishing, will crumble before the flame of time, as a sheet of tissue before the match, and will he in ashes in the twinkling of an eye, while the real power of spiritual attainment grows stronger and mightier as the ages roll by. The one is the substance - the other the shadow - and yet the world reverses their position because of its imperfect vision. Do not make the mistake of translating this sixteenth precept as meaning that the student should seek to "appear as nothing in the eyes of men." This is not the meaning - the student should avoid seeking to "appear" as anything in the eyes of man, whether that anything be everything or nothing. Let the appearances go - they belong to the world of shadows and the true student has naught to do with them. Let the world attend to its own "appearances" - let it amuse itself with its childish toys and soap bubbles. Do not seek to "appear" - let the world attend to that, it will amuse the world, and will not hurt you. We say this because some have translated this precept as if it were an incentive to assumed humility which is akin to the "humbleness" of Uriah Heep. As if to "appear" as nothing were some particular virtue! The precept really means to point out the only power worth seeking, and at the same time to show the student how lightly the world is apt to regard such power as compared to what it calls "power," but which worldly power is but as the power of the lunatic who, sitting on a soapbox throne, with a pasteboard crown and a toy sceptre, imagines that he is Lord of All. Let the world amuse itself - it concerns you not - seek ye the real power of the Spirit, no matter how you "appear" to men.

"Desire peace fervently." But that peace is the peace which comes from within, and which you may enjoy even though you be in the midst of the battle of life - though you be commander-in-chief of the worldly army, or its humblest soldier (all one, at the last). This peace of the awakened and conscious soul is indeed "that sacred peace which nothing can disturb, and in which the soul grows as does the holy flower upon the still lagoons." This peace comes only to one who has awakened to the consciousness of his real spiritual existence. This state once attained enables a man to set aside a part of his nature into which he may retire when the troubles and strife of the outer life disturb him, and which immediately surrounds him with a peace "that passeth understanding," because it is beyond the realms of the understanding of the intellect. Such a sanctuary of the soul is a "haven of rest," for the troubled mind, and in which it may seek shelter from the storms which are howling without. When one becomes conscious of what he really is, and is able to see the world of illusions for what they are, he finds this place of peace. And, although, the necessities of his life have placed him in a position in which he must be in the thick of the fight, he really is merely in it, and not of it. For while one part of his nature plays out the part allotted to him, his higher self rises above the tumult, and serenely smiles at it all. Establish for yourself a sanctuary of the soul, in which Silence reigns, and into which your tired soul may creep to rest, and recuperate. It is this peace to which the Yogis refer, when they say: "Peace be with Thee." And may it be with you all! And abide with you.

"Desire possessions above all." This sounds like queer teaching along spiritual lines, but read on. "But those possessions must belong to the pure soul only, and be possessed therefore by all pure souls equally, and thus be the especial property of the whole only when united. Hunger for such possessions as can be held by the pure soul, that you may accumulate wealth for that united spirit of life which is your true self." These possessions, obviously, are not material possessions, but the possessions of the soul. And what is a soul able to possess. Knowledge only, for all else is unreal, and passeth away, Therefore let the soul desire the possession and attainment of the knowledge which it needs - the knowledge of the Spirit. And this best knowledge may be possessed by the pure soul only - the other kind of souls do not care for it. And the pure soul is willing to hold such possessions in common for all other souls who are able to accept a share in it, or to make use of it, and no attempt is made to claim especial property rights in such possessions, and it is recognized as the property of the "united whole." There can be no "corners" in spiritual knowledge, no matter how vigorously some mortals may claim to possess same - there can be no monopoly upon these possessions, for they are free as water to those who are ready and willing to receive them. Although the most valuable of all possessions, they are literally "without money and without price," and woe unto him who attempts to sell the gifts of the Spirit - for he sells that which cannot be delivered except to those who are ready for them, and those who are ready for them have no need to buy - they simply help themselves from the feast. We call your attention to the sentence which says that you should desire to "accumulate wealth for that united spirit of life which is your real self." For when you attain spiritual knowledge you are not merely accumulating for yourself, but for others as well - you are working for the race as well as for yourself. The race is benefited by its individual members attaining spiritual knowledge, and you are making it easier for others of the race - those now living, and those who will come later. You are doing your part to raise the thought of the world. And, as you have enjoyed some of the treasures which have been gathered together by those who have passed on during the ages, so will generations to come be benefited by that which you are accumulating now. We are but atoms in a mighty whole, and the gain of one is the gain of all. Nothing is lost, Therefore "Desire possessions above all."

"Seek out the way." Seek it not by strenuous endeavor, but by opening up yourself to the promptings of the Spirit - by recognizing the hunger of the soul for spiritual bread - the thirst for the draught from the spring of life. Draw knowledge by the Law of Attraction. It will come to you in obedience to that law. It is yours for the asking, and nothing can keep it you, or you from it. As Emerson says: "The things that are for thee, gravitate to thee. Oh, believe, as thou livest, that every sound that is spoken over the round would which thou oughtest to hear, will vibrate on thine ear. Every proverb, every book, every by word that belongs to thee for aid or comfort, shall surely come home through open or winding passages."

And this will be your test of the truth: When a message comes to you that seems to awaken a memory of an almost forgotten truth, then that truth is yours - it may not be all of that truth, but as much as you feel is true is yours - the rest will come in time. Emerson is said to have been asked to prove certain statements which he had made, in a lecture. He is reported as saying, in reply, "I trust that I shall never utter a statement of the truth which will need to he proved." He was right. Truth is self-evident. When the awakening soul hears a statement of what truth it is ready to receive at that time, it instinctively recognizes it as such. It may not be able to explain it to others, or even to itself. But it knows, it knows. The awakening faculties of the Spiritual Mind perceives truth by methods of their own. The Spiritual Mind does not run contrary to reason - but it transcends Intellect - it goes beyond, and sees that which the Intellect cannot grasp. In reading, or hearing, statements of what is claimed to be the truth, accept only that which appeals to this higher reason, and lay aside, temporarily, that which does not so appeal to it. In a lecture, or in a book, there may be only one sentence that so appeals to you - accept that, and let the rest go. If that which is passed by be real truth, it will come to you when you are ready for it - it cannot escape you. Be not worried if you cannot understand all you hear or read - pass by that which does not awaken the answering ring of the spiritual keynote within you. This is a safe test, and rule. Apply it to all writings and teachings - our own included. Be not disturbed by the apparently conflicting teachings which you hear and read. Each teacher must teach in his own way, and every teacher will reach some that the others will miss. All teachers have some of the truth - none have all of it. Take your own wherever you find it - and let the rest pass you by. Do not be a bigoted follower of teachers - listen to what they say - but apply the test of your own soul to all of it. Do not be a blind follower. Be an individual. Your soul is as good a judge as any other soul - better, for you, in fact. For it knows what it needs, and is continually reaching out for it. Teachers are useful - books are useful - because they suggest to you - they supply missing links - they give you loose ends of thought, which you may unwind at your leisure - they corroborate that which is lying half-awakened in your mind - they aid in the birth of new thought within your mind. But your own soul must do its own work - is the best judge of what is best for you - is the wisest counselor - the most skilled teacher. Heed the voice of the Something Within. Trust your own soul, O student. Look within confidently, trustingly, and hopefully. Look within - for there is the spark from the Divine Flame.

"Seek the way by retreating within." We have just spoken of this trust in the Something Within. This precept emphasizes this phase of occult teaching. Learn to retreat within the Silence, and listen to the voice of your soul - it will tell you many great things. In the Silence the Spiritual Mind will unfold and pass on to your consciousness bits of the great truths which lie buried within its recesses. It will pass on to the Intellect certain fragments of truth from its own great storehouse, and the Intellect will afterwards accept them, and reason from the premises thus obtained. Intellect is cold - Spiritual Mind is warm and alive with high feeling. The Spiritual Mind is the source of much that is called "inspiration." Poets, painters, sculptors, writers, preachers, orators, and others have received this inspiration in all times, and do so today. This is the source from which the seer obtains his vision - the prophet his foresight. By development of his Spiritual Consciousness, Man may bring himself into a high relationship and contact with this higher part of his nature, and may thus become possessed of a knowledge of which the Intellect has not dared to dream. When we learn to trust the Spirit, it responds by sending us more frequent Rashes of illumination and enlightenment. As one unfolds in Spiritual Consciousness, he relies more upon the Inner Voice, and is more readily able to distinguish it from the impulses from the lower planes of the mind. He learns to follow the guidance of the Spirit, and to allow it to lend him a helping hand. To he "led by the Spirit" is a living and real fact in the lives of all who have reached a certain stage of spiritual development. "Seek the way by advancing boldly without." Be not afraid. Nothing can harm you. You are a living, eternal soul. Therefore, be bold. Look around you and see what is going on in the world - and learn lessons thereby. See the workings of the great loom of life - watch the shuttles fly- see the cloth of various texture and colors that is being produced. See it all as Life. Be not dismayed. Lessons are lying all around you, awaiting your study and mastery. See life in all its phases - this does not mean that you should take a backward step and try to live over again phases which you have left behind you and with which you are through - but witness them all without horror of disgust. Remember that from the lowly phases, higher phases develop. From the mud of the river the beautiful lotus rears its stalk, and forcing its way through the water reaches the air, and unfolds its beautiful power. From the mud of the physical, the plant of life passes through the water of the mental plane, on to the air of the spiritual, and there unfolds. Look around you and see what men are doing - what they are saying - what they are thinking - it is all right, in all its phases, for those who are in it. Live your own life - on your own plane of development - but scorn not those who are still on the lower planes. See Life in all its throbbing forms, and realize that you are part of it all. It is all one - and you are part of that one. Feel the swell of the wave beneath you - yield to its motion- you will not be submerged, for you are riding on its crest, and borne on its bosom. Do not fear the outside - even while you retreat within - both are good - each in its place. Let your Inner Sanctuary be your real resting place, but be not afraid to venture without. Your retreat cannot he cut off. See the outer world, knowing that home is always awaiting you. There is no contradiction between the eighteenth and nineteenth precepts. Let us repeat them, that you may grasp them as but the two sides of the same truth: "Seek the way by retreating within - seek the way by advancing boldly without." Do you not see that they are both needed to form the whole statement of truth? "Seek it not by any one road." This is a necessary caution. As the writer of the precept says: "To each temperament there is one road which seems the most desirable." But there is a subtle temptation here - the student is very apt to rest content with that one road which suits his particular temperament, and, accordingly, is likely to shut his eyes to the other roads. He becomes bigoted, narrow, and one-sided. He should explore all the lanes which seem to lead to the truth, gaining a little here and a little there - holding fast to that which appeals to his inner consciousness, and letting the rest go - but condemning not that which he does not see fit to accept. Do not be a partisan - or a bigot - or a sectarian. Because you favor any one form of teaching, do not hastily conclude that all teachings that do not agree with yours must be false. There are many forms of presentation of truth, each suited to the understanding of certain people. Many forms of expression, which at first sight appear contradictory, are afterwards seen to have the same fundamental principle. Much of the apparent difference in teaching may be seen to be merely a matter of the use (or misuse) of words. When we understand each other's words and terms, we often find that we have much in common, and but little apart from each other.

20. Seek it not by any one road. To each temperament, there is one road which seems the most desirable. But the way is not found by devotion alone, by religious contemplation alone, by ardent progress, by self-sacrificing taboo, by studious observation of life. None alone can take the disciple more than one step onwards. All steps are necessary to make up the ladder. The vices of men become steps in the ladder, one by one, as they are surmounted. The virtues of man are steps, indeed, necessary - not by any means to be dispensed with. Yet, though they create a fair atmosphere and a happy future, they are useless if they stand alone. The whole nature of man must be used wisely by the one who desires to enter the way. Each man is to himself absolutely the way, the truth, and life. But he is only so when he grasps his whole individuality firmly, and, by the force of his awakened spiritual will, recognizes this individuality as not himself, but that thing which he has with pain created for his own sue, and by means of which he purposes, as his growth slowly develops his intelligence, to reach the life beyond individuality. When he knows that for this wonderful complex, separated life exists, then, indeed, and then only, he is upon the way. Seek it by plunging into the mysterious and glorious depths of your own inmost being. Seek it by testing all experience, by utilizing the senses, in order to understand the growth and meaning of individuality, and the beauty and obscurity of those other divine fragments which are struggling side by side with you, and form the race to which you belong. Seek it by study of the laws of being, the laws of nature, the laws of the supernatural; and seek it by making the profound obeisance of the soul to the dim star that burns within. Steadily, as you watch and worship, its light will grow stronger. Then you may know you have found the beginning of the way. And when you have found the end, the light will suddenly become the infinite light.

The twentieth precept should be read carefully by every student who wishes to live the life of the Spirit, and who desires to advance along the Path. It should be read - reread - studied. It contains within it much that will not be grasped at the first reading - nor the tenth - nor the one hundredth. Its meaning will unfold as your experiences renders you ready to receive it. It tells you that your life must not be one-sided - it must be varied. You must avail yourself of the advantages of the inner life - and yet you must not run away from the world, for it has lessons for you. You are needed by others in the world - others need you - and you must play your part. You cannot run away, even if you want to - so accept the part that is allotted to you, and use your present state as a thing upon which you may mount to greater things. You are a cog in the great machinery of life, and you must do your work. "The whole nature of man must be used wisely by the one who desires to enter the way." This life may be carried into your business, profession or trade - if it cannot be taken with you everywhere something is wrong with it, or with you. You must not expect the world to understand your view of life. There is no use inflicting your views upon the unready world - milk for babes, and meat for men, remember. The majority of the people around you are like unborn babes, spiritually - and but a very few have even drawn their first baby breath. Do not make the mistake of wearing your heart on your sleeve, for the daws to peck at. Play well your part in the game of life, in which you are forced to join. But though you see it as but the sport of children, do not make yourself a nuisance to the babes - join in as if you enjoyed it - you will learn lessons from it. Do not make the mistake of thinking that you have to go around wearing a "Sunday face" - don't try to pose as one of the "holy" and "too-good-for-life" sort of people. Just be natural - that's all. Don't be afraid to smile or laugh. A sense of humor is one of God's best gifts to man, and prevents him committing many follies. A laugh is often as good as a prayer. Don't take things too seriously - do not let the play of the kindergarten of God seem too real to you. Much of life is really a joke to those who can rise above and view it from there. It is really a play preparing the children of God for the real life.

It is not necessary for us to comment upon the twentieth precept, at length, for that precept is so full and goes so into details, that it covers the ground fully. Study it carefully - it contains a rule of life for students. Its concluding sentences are magnificent - they tell you to open yourself to the unfoldment of your higher self, that by the light which burns within you all may be seen. Listen to its words: "Make the profound obeisance of the soul to the dim star that burns within - steadily as you watch and worship, its light will grow stronger. Then you may know that you have found the beginning of the way - and, when you have found the end, its light will suddenly become the infinite light."

Read, also, the note accompanying this last mentioned precept. All of these teachings lead up to the full dawn of Spiritual Consciousness. The twenty-first precept bids you "look for the flower to bloom in the silence that follows the storm" - and which blooms only then. The rainbow of Spiritual Consciousness appears only after the fierce storm which has swept you from your feet. It is the divine token of the peace which is coming to you. Our next lesson will be devoted to the subject of Spiritual Consciousness. In it we will take up the twenty-first precept, and that to which it refers. It is the keystone of this teaching. The other side of the arch must be described, but the keystone must be studied first. Study this second lesson well during the month, that you may understand the one to follow it.

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