1 “The Way of Initiation,” or How to Attain Knowledge of the Higher Worlds,“ by Rudolph Steiner, Ph.D., with a Foreword by Annie Besant, and some biographical Notes of the author by Edouard SchurÉ. Second edition, 237 pages, cloth, crown 8vo, 3/10 post free.

“Initiation and its Results.” A sequel to “The Way of Initiation.” Second edition. 3/9 post free. To be obtained from the Theosophical Publishing Society, 161 New Bond Street, London, W.

2 This distinction is important, for the ideas of the present time with regard to this subject are rather inaccurate. The difference between the vegetable and the creature gifted with the power of sensation is completely lost sight of, because the essential characteristic of sensibility is not clearly defined. When a being (or an object) responds to an exterior impression by showing any effect whatever, it is inaccurate to conclude that this impression has been felt. To bear out this conclusion the impression must be experienced inwardly, that is to say, the outside stimulus must produce a kind of interior reflection. The great progress of natural science, which a true Theosophist must sincerely admire, has thrown our abstract vocabulary into confusion. Some of our biologists are ignorant of the characteristics of sensibility, and thus accredit it to beings who are devoid of it. Sensibility such as is comprehended by those biologists, can, it is true, be attributed to organisms deprived of it. But what is understood by Theosophy as sensibility is a totally different quality.

3 A distinction must be made between the conscious inner life of the astral body and the perception of this life by outward clairvoyant observation. Here this latter perception by a trained clairvoyant is intended.

4 The reader need not object to the technical term “Body of the ego,” because there is nothing of gross physical matter meant by it, but occult science being forced to employ the vocabulary of ordinary language, the words applied to Theosophy ought from the outset to be taken in a spiritual sense.

5 The terms “Spirit-Self”, “Life-Spirit” and “Spirit-Man” need not mystify the reader; they stand for those transmutations of our grosser bodies which are the results of conscious effort and pure aspirations; they form, in other words, the Higher Trinity, called in Eastern terminology: Manas, Buddhi and Atma, respectively. (Trans.)

6 Were these affirmations to be wrongly interpreted, the objection might be raised that a child before cutting his second teeth is not deprived of memory, and that before reaching the age of puberty, he possesses the inherent faculties of the astral body. It must not be forgotten that the etheric and astral bodies are in existence from the moment of physical birth, although surrounded by the protecting shell described. It is precisely this envelope, protecting the etheric body, which permits of a remarkably good memory before the cutting of the second teeth. The existence of physical eyes in the embryonic being, concealed in the womb of the mother, is analogous. And in the same way that the physical eyes sheltered from all external influence do not owe their development to the physical sunlight, so also education from without should not intervene before the cutting of the second teeth in the training of the memory. Very much to the contrary, the spontaneous growth of the memory will be noticeable, provided there is food for it within reach, and no attempt be made to train it by means of exterior methods.

This observation applies equally to the qualities belonging to the astral body before puberty. Provision should be made for their training, but bearing in mind that this body is still encompassed by a protecting shell. It is something wholly different to take care of the germs which are in process of development within the astral body before puberty and to expose the freed astral body after puberty to what it can assimilate in the outer world, without the protecting shell. This distinction is certainly very subtle, but without its careful consideration the whole significance of education cannot be understood.