As long as the human race has existed there has always been a method of training, in the course of which individuals possessing these higher faculties gave instruction to others who were in search of them. Such a training is called occult (esoteric) training, and the instruction received therefrom is called occult (esoteric) teaching, or spiritual science. This designation naturally awakens misunderstanding. The one who hears it may . . . even think that nothing of real importance lies behind such knowledge, for if it were a true knowledge--he is tempted to think--there would be no need of making a secret of it; it might be publicly imparted and its advantages made accessible to all.
Those who have been initiated into the nature of this higher knowledge are not in the least surprised that the uninitiated should so think, for the secret of initiation can only be understood by those who have to a certain degree experienced this initiation into the higher knowledge of existence. The question may be raised: how, then, under these circumstances, are the uninitiated to develop any human interest in this so-called esoteric knowledge? How and why are they to seek for something of whose nature they can form no idea?
Whoever strives earnestly after higher knowledge will shun no exertion and fear no obstacle in his search for an initiate who can lead him to the higher knowledge of the world. On the other hand, everyone may be certain that initiation will find him under all circumstances if he gives proof of an earnest and worthy endeavor to attain this knowledge. It is a natural law among all initiates to withhold from no man the knowledge that is due him but there is an equally natural law which lays down that no word of esoteric knowledge shall be imparted to anyone not qualified to receive it. And the more strictly he observes these laws, the more perfect is an initiate.
The bond of union embracing all initiates is spiritual and not external, but the two laws here mentioned form, as it were, strong clasps by which the component parts of this bond are held together. You may live in intimate friendship with an initiate, and yet a gap severs you from his essential self, so long as you have not become an initiate yourself. You may enjoy in the fullest sense the heart, the love of an initiate, yet he will only confide his knowledge to you when you are ripe for it. You may flatter him; you may torture him; nothing can induce him to betray anything to you as long as you, at the present stage of your evolution, are not competent to receive it into your soul in the right way.
Only within his own soul can a man find the means to unseal the lips of an initiate. He must develop within himself certain faculties to a definite degree, and then the highest treasures of the spirit can become his own.
He must begin with a certain fundamental attitude of soul. In spiritual science this fundamental attitude is called the path of veneration, of devotion to truth and knowledge. Without this attitude no one can become a student. The disposition shown in their childhood by subsequent students of higher knowledge is well known to the experienced in these matters. There are children who look up with religious awe to those whom they venerate. For such people they have a respect which forbids them, even in the deepest recess of their heart, to harbor any thought of criticism or opposition. Such children grow up into young men and women who feel happy when they are able to look up to anything that fills them with veneration. From the ranks of such children are recruited many students of higher knowledge.
Have you ever paused outside the door of some venerated person, and have you, on this your first visit, felt a religious awe as you pressed on the handle to enter the room which for you is a holy place? If so, a feeling has been manifested within you which may be the germ of your future adherence to the path of knowledge. It is a blessing for every human being in process of development to have such feelings upon which to build. Only it must not be thought that this disposition leads to submissiveness and slavery. What was once a childlike veneration for persons becomes, later, a veneration for truth and knowledge. Experience teaches that they can best hold their heads erect who have learnt to venerate where veneration is due; and veneration is always fitting when it flows from the depths of the heart.
If we do not develop within ourselves this deeply rooted feeling that there is something higher than ourselves, we shall never find the strength to evolve to something higher. The initiate has only acquired the strength to lift his head to the heights of knowledge by guiding his heart to the depths of veneration and devotion. The heights of the spirit can only be climbed by passing through the portals of humility. You can only acquire right knowledge when you have learnt to esteem it. Man has certainly the right to turn his eyes to the light, but he must first acquire this right. There are laws in the spiritual life, as in the physical life. Rub a glass rod with an appropriate material and it will become electric, that is, it will receive the power of attracting small bodies. This is in keeping with a law of nature. It is known to all who have learnt a little physics. Similarly, acquaintance with the first principles of spiritual science shows that every feeling of true devotion harbored in the soul develops a power which may, sooner or later, lead further on the path of knowledge.
The student who is gifted with this feeling, or who is fortunate enough to have had it inculcated in a suitable education, brings a great deal along with him when, later in life, he seeks admittance to higher knowledge. Failing such preparation, he will encounter difficulties at the very first step, unless he undertakes, by rigorous self-education, to create within himself this inner life of devotion. In our time it is especially important that full attention be paid to this point. Our civilization tends more toward critical judgment and condemnation than toward devotion and selfless veneration. . .
Now, the one thing that everyone must acknowledge is the difficulty for those involved in the external civilization of our time to advance to the knowledge of the higher worlds. They can only do so if they work energetically at themselves. . . In an epoch of criticism ideals are lowered; other feelings take the place of veneration, respect, adoration, and wonder. Our own age thrusts these feelings further and further into the background, so that they can only be conveyed to man through his every-day life in a very small degree. Whoever seeks higher knowledge must create it for himself. He must instill it into his soul. It cannot be done by study; it can only be done through life. Whoever, therefore, wishes to become a student of higher knowledge must assiduously cultivate this inner life of devotion. Everywhere in his environment and his experiences he must seek motives of admiration and homage.
Man has it in his power to perfect himself and, in time, completely to transform himself. But this transformation must take place in his innermost self, in his thought-life. It is not enough that I show respect only in my outward bearing; I must have this respect in my thoughts. The student must begin by absorbing this devotion into his thought-life. He must be wary of thoughts of disrespect, of adverse criticism, existing in his consciousness, and he must endeavor straightaway to cultivate thoughts of devotion.
Every moment that we set ourselves to discover in our consciousness whatever there remains in it of adverse, disparaging and critical judgement of the world and of life; every such moment brings us nearer to higher knowledge. And we rise rapidly when we fill our consciousness in such moments with thoughts evoking in us admiration, respect and veneration for the world and for life. It is well known to those experienced in these matters that in every such moment powers are awakened which otherwise remain dormant. In this way the spiritual eyes of man are opened. He begins to see things around him which he could not have seen before. He begins to understand that hitherto he had only seen a part of the world around him. A human being standing before him now presents a new and different aspect. . .
It is not easy, at first, to believe that feelings like reverence and respect have anything to do with cognition. This is due to the fact that we are inclined to set cognition aside as a faculty by itself--one that stands in no relation to what otherwise occurs in the soul. In so thinking we do not bear in mind that it is the soul which exercises the faculty of cognition; and feelings are for the soul what food is for the body. If we give the body stones in place of bread, its activity will cease. It is the same with the soul. Veneration, homage, devotion are like nutriment making it healthy and strong, especially strong for the activity of cognition. Disrespect, antipathy, underestimation of what deserves recognition, all exert a paralyzing and withering effect on this faculty of cognition. . . Thereby the cognitional faculty is ripened; it receives intelligence of facts in its environment of which it had hitherto no idea. Reverence awakens in the soul a sympathetic power through which we attract qualities in the beings around us, which would otherwise remain concealed.
At the very beginning of his course, the student is directed to the path of veneration and the development of the inner life. Spiritual science now also gives him practical rules by observing which he may tread that path and develop that inner life. These practical rules have no arbitrary origin. They rest upon ancient experience and ancient wisdom, and are given out in the same manner, wheresoever the ways to higher knowledge are indicated. All true teachers of the spiritual life are in agreement as to the substance of these rules, even though they do not always clothe them in the same words. This difference, which is of a minor character and is more apparent than real, is due to circumstances which need not be dwelt upon here.
No teacher of the spiritual life wishes to establish a mastery over other persons by means of such rules. He would not tamper with anyone's independence. Indeed, none respect and cherish human independence more than the spiritually experienced. . . The bond of union embracing all initiates is spiritual, and . . . two laws form, as it were, clasps by which the component parts of this bond are held together. Whenever the initiate leaves his enclosed spiritual sphere and steps forth before the world, he must immediately take a third law into account. It is this: Adapt each one of your actions, and frame each one of your words in such a way that you infringe upon no one's free-will.
The recognition that all true teachers of the spiritual life are permeated through and through with this principle will convince all who follow the practical rules proffered to them that they need sacrifice none of their independence."A divinity may approach you: it is either everything or nothing. Nothing, if you meet it in the frame of mind with which you confront everyday matters; everything, if you are prepared and attuned to the meeting. What the divinity is in itself is a matter that does not affect you; the important point for you is whether it leaves you as it found you or makes a different man of you. But this depends entirely on yourself. What is brought to you depends upon the reception you prepare for it. You must have been prepared by the education and development of the most intimate forces of your personality so that what the divine is able to evoke may be kindled and released in you. Everything depends upon the way in which you receive what is offered you."
Rudolf Steiner, Christianity As Mystical Fact, 1947