# Dangers and Remedies in Esoteric Development

## GA 266II — 11 June 1912, Oslo

### Esoteric Lesson

It has already become clear to you from previous reflections that if you devote yourselves to your exercises in a serious and dignified manner, certain effects will occur. And faithful, conscientious self-observation is necessary if you want to notice certain consequences in time. However, self-observation should not be carried to such extremes that it degenerates into self-satisfaction, which is a great danger for the esotericist. The exercises are already having an effect; but if certain tendencies are present in your soul, such as pride, etc., then they will not have a good effect on you. Every human being has these tendencies, but in ordinary life this megalomania is soon corrected by external facts. There, people quickly realize that they cannot do certain things, even if they previously imagined that they could. In occult life, this corrective perception does not occur so directly, and one must apply strict self-discipline in order to avoid the danger of pride.

The second danger lies in untruthfulness, in the deterioration of the intellect and memory, which ultimately degenerates into uncontrolled behavior. The remedies for these evils are to be found in supplementary exercises, in the study of theosophy, and in the enjoyment of nature. Will, feeling, and thinking are strengthened in this way. One should exercise the intellect through the study of theosophy. For it is not enough to accept everything on authority and faith; that would lead to a complete loss of reason and ultimately also of morality. One would then be inclined to appease one's conscience by appealing to authority. One should examine everything with one's mind, examine it thoughtfully. That is why everything is clothed in concepts and words that can be understood, that appeal to the mind. One should think through theosophy.

Love for the beauty of nature. Enjoy it in small things. Then you will not, like the materialistic person of today, who only craves sensation, experience nature only in the majestic sea or in the majestic mountains, but in what can be found everywhere. The person to whom the higher worlds are opening up should not close himself off from the outside world. He should not criticize nature without sympathy, but get to know it and seek to understand it. Then every little animal can teach him something. No one should say, “It's only Maya.” One would have to answer, “Yes, it's only Maya, but it's God's Maya — and it's beautiful.” Why can people today rejoice in a tree? Because the gods once rejoiced in what was around them. It would be terrible for the future if people were to walk through the world indifferently; they would leave behind a joyless world. Not only for themselves, but also for others, something will emerge in the future from every joy that has been found in small things. Here, the following applies: everything that is hidden will become apparent.

These three things should have a healing effect on thinking, feeling, and willing. In ancient Hebrew mysticism, the consequences of entering the garden of maturity were expressed in drastic terms. In ancient times, people were much more robust, and the exercises were also more drastic than those practiced today with nervous people. Nervous fear must be suppressed, and therefore one should not shy away from hearing about the dangers of ES [esoteric training]. The ancient Hebrews tell that of four [rabbis] who entered the garden of maturity, the first became insane, megalomaniacal; the second became mad and committed mad acts; the third died. This is expressed drastically to point out the physical difficulties that can arise in the esotericist as a result of moral and intellectual errors. This also occurs in ordinary people, but not so immediately, and they are unaware of the connections between, for example, lying and illness. The esotericist makes his body much more receptive. He should therefore see all difficulties and infirmities as a warning sent to him by the gods that something is not in order; he should then be even more attentive and cautious. Man should only say what is true, what has been tested. It is not enough to excuse oneself by saying, “I said it in good faith.” That is not enough. Another thing that an esotericist should not use is the phrase, “I can't help it.” That is a denial of karma and does not help, because karma will come into play anyway. One should stand up for one's actions and improve them.

It would be easy and certainly quite sensational for me to say that my school is inspired—as it indeed is—but that is none of the outside world's business. There, one must appeal to reason so that people understand what is being said. Therefore, one must write in such a way that it makes sense to the human mind. It is not valuable to claim inspiration or to offer the world a book by a young man in which he proclaims that he was inspired by a master of wisdom.

When esotericists from other schools object that they also enter other worlds, it must be clear that it is not so much what one sees there that matters, but how one enters them. One can be a great seer and yet see everything wrong. When esotericists from other schools hear this, they will, as is so often the case, reject it. But one must submit to this accusation, for it is important to stand up for the truth.