V. Knowledge of the Higher Worlds—Concerning Initiation

Emphasis has also to be laid on the way in which we receive and reflect upon our experiences. You may, for instance, happen to discover one day that a person whom you revere has some feature in his character which you cannot but regard as a blemish. As you think it over, the discovery may affect you in either of two ways. You may simply say to yourself: Knowing what I now know, I can no longer revere him as I did. Or, you may ask yourself the question: How can it have come about that this person, for whom I have such veneration, has to labor under a defect of this kind? Ought I not perhaps to look upon the fault, not just as a fault, but as a result of the life he has led, perhaps even consequent upon his qualities of greatness? Having seriously faced this question, you may perhaps find that your reverence for him is, after all, undiminished by the discover of a flaw in his character. Every such experience will have taught you something: your understanding of lie will be the truer for it. You would of course be making a bad mistake if you let your appreciation of this way of meeting life mislead you into excusing anything and everything in people or in things to whom or to which you are partial; or if you allowed yourself to drift into a habit of shutting your eyes to whatever is blameworthy, imagining that you were thereby furthering your own inner development. For this you will certainly not be doing, if it is to satisfy your own inclinations that you refrain from blaming faults and try instead to understand and condone them. It will e helpful only if this attitude is called for by the nature of the case, irrespective of whether you yourself are to gain or lose by its adoption. It is undoubtedly true that one can never learn by passing judgment on a fault but only by coming to understand it. Anyone however who in his desire to understand the fault proceeds to banish from his mind all sense of displeasure at it, will be making little headway in his development. So here we have again an instance where what is required is not one-sidedness in one or other direction, but balance and harmony between the several virtues of the soul.