Annie Besant - In The Outer Court.pdf

8/9/2019 Annie Besant - In The Outer Court.pdf

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IN THE OUTER COURT

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IN THEOUTER COURT

BY

ANNIE BESANT

SECOND EDITION

LONDON

THEOSOPHICAL PUBLISHING SOCIETY26 CHARING CROSS, S.W.

NEW YORK : 65 FIFTH AVENUE

BENARES: THE THEOSOPHICAL PUBLISHING SOCIETY

MADRAS : THEOSOPHIST OFFICE, ADYAR

I8Q8

IN THEO U T E RC O U R T

BY

ANNIE BESAN T

SECOND EDITION

LONDON

THEOSOPHICAL PUBLISHING SOCIETY26 CHARING CROSS, S.W.

N E W YORK: 65 FIFTH AVENUE

B E N A R E S : T H ET I - I E O S O P H I C A LP U B L I S H I N GS O C I E T Y

M A D R A S 2 T H E O S O P H IS TO F F I C E ,A D YA R

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CONTENTS.

PAGE

PURIFICATION - 9

THOUGHT CONTROL - 41

THE BUILDING OF CHARACTER - 71

SPIRITUAL ALCHEMY - - 103

ON THE THRESHOLD - - 135

The above are the verbatim reports of five Lectures givenin the Blavatsky Lodge, London, at the Headquarters of the

European Section of the Theosophical Society, during August,

1895.

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CONTENTS.

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P U R I F I C AT I O N- - - - - - - - 9

Tnoucrrr CONTROL - - - - - - 41

THE BUILDINGO F C H A R A C T E R- - - - 71

SPIRITUAL ALCHE MY- - - - - - 1 0 3

ON THE THRESHOLD - - - - - - 135

The a bov e a re the verbat imreports of v e Lectures givenin the Blava t skyLodge, L o n d o n ,a t the _I_-Ieadquartersof theEuropeanSection of the Theosophica lSociety, d u r i n gA u g u s t ,1895.

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PURIFICATION.

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10 IN THE OUTER COURT.

upwards along this spiral track we see how it ends at

the summit of the mountain that it leads to a mighty

Temple, a Temple as of white marble, radiant, which

stands there shining out against the ethereal blue.

That Temple is the goal of the pilgrimage, and they

who are in it have finished their course finished it sofar as that mountain is concerned and remain there

only for the help of those who still are climbing. If

we look more closely at the Temple, if we try to see

how that Temple is built, we shall see in the midst of

it aHoly

ofHolies,

and round about the centre are

Courts, four in number, ringing the Holy of Holies as

concentric circles, and these are all within the Temple ;

a wall divides each Court from its neighbours, and to

pass from Court to Court the wayfarer must go througha gateway, and there is but one in each encircling

wall. So all who would reach the centre must pass

through these four gateways, one by one. And outside

the Temple there is yet another enclosure the Outer

Court and that Court has in it many more than are

seen within the Temple itself. Looking at the Templeand the Courts and the mountain road that winds

below, we see this picture of human evolution, and thetrack along which the race is treading, and the Templethat is its goal. And along that road round the mountain stands a vast mass of human beings, climbingindeed, but climbing so slowly, rising step after step ;

sometimes it seems as though for every step forward there is a step backward, and though the trend of

IO IN THE OUTER COURT.

upwards along this spiral track w e see how it ends atthe summit of the mountain-that it leads to a mightyTemple, a Temple a s of white marble, radiant, whichs t a n d s there shining out against the etherea l b lu e.That Temple is the goa l of the pilgrimage, a n d they

who a re in it h a v e nished their coursenished it sofar a s that mountain is conce rned-andremain thereonly for the help of those who still a re climbing. Ifw e look more closely at the Temple, if w e try to seehow that Temple is built, w e shall see in the midst ofit a Holy of Holies, a n d round about the centre areCourts, four in number, ringing the Holy of Holies a sconcentric circles, a n d thes e a re all within the Temple;a wall divides each Court from its neighbours, a n d topass from Court to Court the W a yfa rermust go througha gateway, a n d there is but on e in each encircling

wall. So all who would reach the centre must passthrough these four ga teways , on e by one. And outsidethe Temple there is yet another enclosurethe OuterC o u r t - a n dthat Court ha s in it many more than a reseen within the Temple itself. Looking a t the Templea n d the Courts a n d the mountain road that windsbelow, w e see this picture of human evolution, a n d thetrack along which the race is treading, a n d the Templethat is its goal . And along that road round the moun-tain s t a n d s a vast m a s s of human beings , climbingindeed , but climbing so slowly, rising step after step;

sometimes it seems a s though for every step for-ward there is a step backward ,a n d though the trend of

A

l


15/172

PURIFICATION. II

the whole mass is upwards it mounts so slowly that the

pace is scarcely perceptible. And this seonian evolutionof the race, climbing ever upwards, seems so slow and

weary and painful that one wonders how the pilgrimshave the heart to climb so long. And tracing it round

and round the mountain millions of years pass in the

tracing, and millions of years in following a pilgrim,and while he treads it for these millions of years an

endless succession of lives seems to pass, all spent in

climbing upwards we weary even in watching these

vast multitudes who climb soslowly,

who tread roundafter round as they mount this spiral pathway.

Watching them we ask ourselves : Why is it that theyclimb so slowly ? How is it that these millions of mentake so long a journey ? Why are they ever strivingupwards to this Temple that stands at the top ?

Looking at them, it seems that they travel so slowlybecause they see not their goal, and understand not

the direction in which they are travelling. And as wewatch one or another on the pathway, we see that theyare always straying aside, attracted hither and thither,and with no

purposein their

going; theywalk not

straight onwards as though intent on business, but

wander hither and thither, like children running after a

blossom here, and chasing a butterfly there. So that

all the time seems to be wasted, and but little progressis made when the night falls upon them and the day s

march is over. Looking at them, it does not seem as

though even progress in intellect, slow as that also

PURIFICATION. I I

the W h ole ma s sis upwards it mounts s o slowly that thepace is scarcely perceptible. And this monian evolutionof the race, climbing ever upwards, seems so slow a n dweary a n d painful that on e wonders how the pilgrimsh a v e the heart to climb so long. And tracing it round

a n d round the mountain millions of years pass in thetracing, a n d millions of years in following a pilgrim,a n d while he t reads it for these millions of years a nendless succession of lives seems to p a s s , all spen t inclimbing upwardswe weary even in watching thesevast multitudes who climb so slowly, who t read roundafter round a s they mount this spiral pathway.Watch ingthem we a sk ourselves:Why is it that theyclimb so slowly? How is it that these millions of mentake s o long a journey? Why a re they ever strivingupwards to this Temple that s t a n d s at the top?

Looking at them, it seems that they travel so slowlybecause they see not their goal , a n d understand notthe direction in which they a re travelling. And a s w ewatch on e or another-on the pathway, w e see that theya re always straying as ide , attracted hither a n d thither,a n d with n o purpose in their going; they walk notstraight onwards a s though intent on b u s i n e s s , butwander hither a n d thither, like children running after ablossom here, a n d chasing a butterfly there. So thatall the time seems to be w a s t e d ,a n d but little progressis m a d e when the night falls upon them a n d the _days

march is over. Looking a t them, it does not s eem a sthough even progress in intellect, slow a s that also


16/172


is, made the pace very much more rapid. When welook at those whose intellect is scarcely developed,

they seem after each day of life to sink to sleepalmost on the place they occupied the day before;

and when we glance over those who are more highly

evolved so far as intellect is concerned, they too are

travelling very very slowly, and seem to make small

progress in each day of life. And looking thus at them,our hearts grow weary with the climbing, and wewonder that they do not raise their eyes and under

stand the direction in which their path is taking them.

Now that Outer Court that some of the climbersin front are reaching, that Outer Court of the

Temple, seems not only to be gained by the paththat winds round and round the hill so often ; for

as we look at it, we see that from many points in

this spiral pathway the Outer Court may be reached,and that there are briefer ways that wind not round

the hill but go straight up its side, paths that may beclimbed if a traveller s heart be brave and if his limbs

be strong. And trying to see how men find their waymore swiftly than their fellows to the Outer Court, weseem to gather that the first step is taken off this

long spiral road, the first step is taken straight in the

direction of this Outer Court that men can reach fromso many points in the long roadway, when some Soulwho has been travelling round and round, for millen

niums perhaps, recognises for the first time a purposein the journey, and catches for a moment a gleam from

I2 IN THE OUTER COURT.

is , made the pace very much more rapid. W h e n welook at thos e w hos e intellect is scarcely developed,they seem after each d a y of life to s ink to sleepalmost on the place they occupied the d a y before;a n d when we glance ov er thos e w ho are more highly

evolved so fa r as intellect is concerned, they too aretravelling very very slowly, a n d seem to make smallprogress in each day of life. And looking thus at them,our hearts grow weary with the climbing, a n d w eWo n d e r that they d o not ra i se their eyes a n d under-s ta n d the direction in which their path is taking them.

N ow that Outer Court that some of the climbersin front a re reaching, that Outer Court of theTemple, seems not only to be ga in ed by the paththat winds round a n d rou n d the hill so often; fora s w e look at it, w e see that from many points in

this spiral pathway the Outer Court may be reached,a n d that there a re briefer ways that wind not roundthe hill but go straight u p its side, paths that may beclimbed if a travel1er sheart be bra v e a n d if his limbsbe strong. And trying to see how men nd their waymore swiftly than their fellows to the Outer Court, w eseem to gather that the rst step is taken off thislong spiral r o a d , the rst step is taken straight in thedirectionof this Outer Court that men ca n reach froms o ma n y poin tsin the long roadway,iwhensome Soulwho ha s been travelling round a n d round, for millen-

niums perh a ps , reco gn is es for the rst time a purposein the journey,an d catches for a moment a gleam from


17/172

PURIFICATION. 13

the Temple on the summit. For that White Templesends rays of light over the mountain side, and nowand then a traveller raises his eyes from the flowers

and the pebbles and the butterflies upon the path, and

the gleam seems to catch his glance and he looks

upward at the Temple, and for a moment he sees it ;and after that first momentary glimpse he is never

again quite as he was before. For, though but for a

moment, he has recognised a goal and an ending ; for a

moment he has seen the summit towards which he is

climbing,and the

pathway,steep, but so much

shorter,that leads directly up the hill-side beyond which the

Temple gleams. And in that moment of recognisingthe goal that lies in front, in that moment of under

standing, if it be but for an instant, that instead of

climbing round and round full seven times and makingso many little circles on the upward path for thepath winds upon itself as well as round the hill, and

each spiral round the mountain side has seven turns

within itself and they too take long in the treadingwhen the Soul has caught these glimpses of its goal andof the directer

pathwaythat leads towards

it,then it

understands for that moment that the pathway has aname and that the name is " Service," and that thosewho enter on that shorter pathway must enter it

through a gate on which" Service of Man " is shining

in golden letters; it understands that before it can

reach even the Outer Court of the Temple it must passthrough that gateway and realise that life is meant for

P U R I F I C AT I O N . 1 3

the Temple on the summit . For that White Temples e n d s rays of light over the mountain side, a n d nowa n d then a traveller raises his eyes from the flowersa n d the pebbles a n d the butteriesupon the path, a n dthe gleam seems to catch his glance a n d he looks

upward a t the Temple, a n d for a moment he sees it;a n d after that rst momentary glimpse he is neveragain quite a s he w a s before. For, though but for amoment, he ha s recognised a goal a n d a n ending; for amoment he ha s seen the summit towards which he isclimbing, a n d the pathway, steep, but so much shorter,that leads directly u p the hill-side beyond which theTemple gleams. And in that moment of recognisingthe g o a l that lies in front, in that moment of under-standing, if it be but for a n instant, that instead ofclimbinground a n d round full seven times a n d making

so many little circles on the upward path--for thepath winds upon itself a s well a s round the hill, a n deach s pira l rou n dthe mounta in side ha s seven tu rnswithin itself a n d they too take long in the t read ing-w hen the Sou lha s caught these glimpses of its goa l a n dof the directer pathway that leads towards it, then itu n d e r s t a n d sfor that moment that the pathway ha s an a m e a n d that the n a m e is Service, a n d that thosewho enter on that shorter pathway must enter itthrough a gate on which Service of Man is shiningin golden letters; it understands that before it ca n

reach even the Outer Court of the Temple it must passthrough that gateway a n d realise that life is meant for


18/172


service and not for self-seeking, and that the only wayto climb upwards more swiftly is to climb for the sake

of those who are lagging, in order that from the Templemore effective help may be sent down to the climbersthan otherwise would be possible. As I said, it is onlythe flash of a moment, only a glimpse that comes and

that vanishes again ; for the eye has only been caught

by one of these rays of light that come down from the

mountain. And there are so many attractive objectsscattered along this winding path that the Soul s

glance is easily again drawn towards them ; but inas

much as onceit

has seen the light, there is thepossibility of seeing it again more easily, and when

once the goal of achievement and the duty and power of

service have had even this passing imaginative realisa

tion in the Soul, then there remains a desire

to tread that shorter pathway, and to find a waystraight up the hill to the Outer Court of the Temple.

After that first vision, gleams come from time to time,and on day after day of this long climbing the gleamreturns to the Soul, and each glimpse perhaps is

brighter than the last, and we see that these Souls who

have just for a moment recognised that there is a goaland purpose in life, begin to climb with more steadfast

ness than their fellows ; although they are still windingtheir way round the hill, we see that they begin to

practise more steadily what we recognise as virtues, andthat they give themselves more persistently to what we

recognise as religion, which is trying to tell them how

I4. IN THE OUTER COURT.

service a n dnot for

self-seeking,a n dthat

theonly way

to climb u p w a r d smore swiftly is to climb for the sakeof those who a re lagging, in order that from the Templem or e effectiv e help may be s e n t d ow n to the climbersthan otherwise would be possible. As I s a i d , it is onlythe ash of a moment, only a glimpse that comes a n d

that vanishes again; for the eye ha s only been caughtby on e of thes e ra ys of light that come down from themountain. And there a re so many attractive objectsscattered along this winding path that the Soul'sglance is easily again drawn towards them; but i n a s -much a s onoe it ha s seen the light, there is thepossibility of seeing it a ga in more easily, a n d whenonce the goa l of achievement a n d the duty a n d power ofs erv ice ha ve ha deven this passing imaginative rea l isa-tion in the Soul, then there remains a desireto t read that shorter pathway, a n d to nd a waystraight u p the hill to the Outer Court of the Temple.

After that rst vision, gleams come from time to time,a n d on d a y after d a y of this long climbing the gleamreturns to the Soul , a n d each glimpse perhaps isbrighter than the last, a n d w e see that these Souls who

h a v e just for a moment recognised that there is a goa la n d pu rpos ein life, begin to climb with m ore s tea d fa s t-ness than their fellows; although they a re still windingtheir way round the hill, w e see that they begin topract ise more steadily what w e recognisea s virtues, a n dthat they give themselves more persistently to what w e

recognise a s religion, which is trying to tell them how


19/172

PURIFICATION. 15

they may climb, and how the Temple may finally be

won. So that these Souls who have caught a gleam of

this- possible ending, and feel some drawing towards the

path that leads thereunto, become marked out a little

from their fellows by their diligence and heedfulness,

and they go to the front of this endless multitude thatis climbing along the road ; they travel more swiftly,because there is more purpose in their travelling, be

cause they are taking a direction which they begin to

understand, and they begin, though very imperfectly,to walk with a definite aim, and to try to live with

a definite purpose. And although they scarcely yet

recognise what that purpose in the end will be it

is rather a dim intuition than a definite understandingof the way still they are no longer roaming aimlesslyfrom side to side, sometimes a little upwards and some

times a little downwards ; they are now climbingsteadily up the winding pathway, and each day of life

sees them climb a little faster, until they are distinctlyahead of the multitudes in spirituality of life, in the

practice of virtue, and in the growing desire to be of

service to their fellow-men. They are in this way

travelling more swiftly towards the summit, though still

on the winding road, and they are beginning to try to

train themselves in definite ways ; they are beginningalso to try to help their neighbours, that they too mayclimb with them, and as they are making their way a

little more swiftly forward they are always reaching outhelping hands to those around them, and trying to take

lr

PURIFICATION. 15

they may climb, a n d how the Temple may nally bewon. So that these Souls who h a v e caught a gleam ofthis-possible ending, a n d feel s omedrawing towards thepath that leads thereunto, become marked out a littlefrom their fellows by their diligence a n d heedfu lness ,

a n d they go to the front of this endless multitude thatis climbing along the road; they travel more swiftly,because there is more pu rpos e in their travelling, be-cause they a re taking a direction which they begin tounderstand, a n d they begin, though very imperfectly,to walk with a denite aim, a n d to try to live witha denite purpose . And although they scarcely yetrecognise what that purpose in the en d will betis rather a dim intuition than a denite understandingof the waystill they a re n o longer roaming aimlesslyfrom s ide to side, sometimes a little u p w a r d sa n d some-

times a little downwards; they a re now climbingsteadily u p the winding pathway, a n d each d a y of lifesees them climb a little fas ter, until they a re distinctlyahead of the multitudes in spirituality of life, in thepractice of virtue, a n d in the growing desi re to be ofservice to their fellow-men. They a re in this waytravelling more swiftly towards the summit, though stillon the winding r o a d , a n d they a re beginning to try totrain themselves in denite ways; they a re beginningalso to try to help their neighbours, that they too mayclimb with them, a n d a s they a re making their way a

little more swiftly forward they a re always reaching outhelping h a n d s to those around them, a n d trying to take


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l6 IN THE OUTER COURT.

them with them upwards more swiftly along the path.And presently, with those they are thus loving and

serving, they are met by a form that is beautiful, thoughat first somewhat stern in aspect, which speaks to them

and tells them something of a shorter way ; we knowthat the form which comes to meet them is

Knowledge,and that Knowledge is beginning to whisper to them

something of the conditions of a swifter progress ; the

Religion that has been helping them in the practice of

virtue is, as it were, the sister of this Knowledge, and

the Service of Man is sister to it also, and the three

together begin to take charge of the Soul, until at last a

brighter dawning comes, and a fuller recognition, and

you hear this Soul beginning to make definite to itself

the purpose of its climbing, and not only to dream of a

future, but to make that dream more definite in its

purpose,and

youfind it

recognisingservice as the law

of life. Now, with deliberate intention, a promise to

help in the progress of the race breathes softly forth

from the lips of the Soul ; and that is the first vow theSoul makes, to give itself sometime to the service of the

race a vow not yet of full purpose, but still with the

promise of purpose hidden within it. It has been

written in a Scripture that one of the great Ones whotrod the shorter road, one of the great Ones who climbedthe steeper path, and Who climbed it so swiftly that Heleft behind Him all His race and stood alone in theforefront, the firstfruits, the

promiseof

humanity; it is

said of Him, Who in later ages was known as the

1 6 IN THE ournn courzr.

them with them upwards more swiftly along the path.A n d presently, with those they are thus loving a n dserving, they a re met by a form that is beautiful, thoughat rst s omewha t stern in aspect, which speaks to thema n d tells them something of a shorter way; w e knowthat the form which comes to meet them is Knowledge,a n d that Knowledge is beginning to whisper to themsomething of the conditions of a swifter progress; theReligion that ha s been helping them in the practice ofvirtue is , a s it were, the sister of this Knowledge, a n dthe Service of Man is sister to it a l so , a n d the three

together begin to take charge of the Soul, until at last abrighter dawning comes, a n d a fuller recognition, a n dyou hear this Soul beginning to make denite to itselfthe purpose of its climbing, a n d not only to dream of afuture, but to make that dream more denite in itspurpose , a n d you nd it recognising service a s the lawof life. N o w, with deliberate intention,a promise tohelp in the progress of the race breathes softly forthfrom the lips of the Soul; a n d that is the rst vow theSoul makes , to give itself sometime to the service of therace--a vow not yet of full purpose , but still with the

promise of purpose hidden within it. It ha s beenwritten in a Scripture that on e of the great Ones whotrod the shorter r o a d , on e of the great Ones who climbedthe steeper path, a n d Who climbed it so swiftly that Heleft behind Him all His race a n d s tood a lone in theforefront, the rstfruits, thepromise of humanity; it issa id of Him, Who in later ages w a s known a s the


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PURIFICATION. 17

Buddha, that" He perfected His vow, Kalpa after

Kalpa"; for the achievement that was to crown His

life had to begin with the promise of service, and it is

that vow of the Soul which links it to the great Ones

that have gone before, that makes as it were the link

that draws it to the probationary path, the path thatleads it into and across the Outer Court, up to the very

gateway of the Temple itself. At last, after many lives

of striving, many lives of working, growing purer and

nobler and wiser, life after life, the Soul makes a distinct

and clear speaking forth of a will that now has grown

strong ; and when that will announces itself as a clear and

definite purpose, no longer the whisper that aspires, but

the word that commands, then that resolute will strikes

at the gateway which leads to the Outer Court of the

Temple, and strikes with a knocking which none maydeny for it has in it the strength of the Soul that is

determined to achieve, and that has learned enough to

understand the vastness of the task that it undertakes.

For that Soul that now is standing at the outer gatewayof this Court, knows what it is striving to accomplish,realises the vastness of the

difficultythat lies in front.

For it means nothing less than this, that it is going to

come out of its race that race which is to be climbinground and round and round for endless millenniums,still passing from globe to globe, round that which weknow as the chain, passing round and round that chain

in weariful succession ; this brave Soul that now is

knocking at the outer gateway means to climb that

PURIFICATION. 17

Buddha, that He perfected His v o w, Kalpa afterKalpa; for the achievement that w a s to crown Hislife ha d to begin with the promise of service, a n d it isthat vow of the Sou l which links it to the great Onesthat h a v e gone before, that makes a s it were the link

that draws it to the probationary path, the path thatleads it into a n d across the Outer Court, u p to the verygateway of the Temple itself. At last, after many livesof striving, many lives of working, growing purer a n dnobler a n d wiser, life after life, the Sou l makes a distincta n d clear speaking forth of a will that now ha s grownstrong; a n d when that will a n n o u n c e sitself a s a clear a n ddenite purpose , n o longer the whisper that aspi res , butthe word that commands, then that resolute will strikesat the gateway which leads to the Outer Court of theTemple, a n d strikes with a knocking which n o n e may

deny-for it ha s in it the strength of the Soul that isdetermined to achieve, a n d that ha s learned enough tounderstand the v a s tn es s of the task that it under t akes .For that Soul that now is standing at the outer gatewayof this Court, knows what it is striving to accomplish,realises the v a s t n e s s of the diiculty that lies in front.For it m e a n s nothing less than this, that it is going tocome ou t of its racethatrace which is to be climbinground a n d round a n d round for endless millenniums,still passing from globe to globe, round that which w eknow a s the chain, passing round a n d round that chain

in weariful succession; this b r a v e Soul that now isknocking at the outer gateway m e a n s to climb that


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l8 IN THE OUTER COURT.

same mountain in but a few human lives, means to take

step by step, breasting the hill at its steepest, the path

that will lead it right upwards into the very Holy of

Holies ; and it means to do within a space of time that

is to be counted by but a few lives, that which the race

will takemyriads

of lives toaccomplish

a task so

mighty that the brain might almost reel at its difficulty ;

a task so great that of the Soul that undertakes it one

would almost say that it had begun to realise its own

divinity, and the omnipotence which lies enshrined

within itself. For to do in a few lives from this pointof the cycle that the race has reached, what the race as

a whole is going to do, not only in the races that lie in

front, but in the rounds that also lie in the future to do

that is surely a task worthy of a God, and the accom

plishment means that the divine power is perfecting

itself within the human form.So the Soul knocks at the gateway, and the door

swings open to let it through, and it passes into the

Outer Court. Through that Court it has to go, travers

ing it step by step until it reaches the first of the

gateways that lead into the Temple itself the first

of those four gateways, every one of which is one of the

great Initiations, beyond the first of which no Soul maytread that has not embraced the Eternal for evermore,and that has not given up its interest in the mere transi

tory things that lie around. For when once a Soul has

passed throughthe

gatewayof the

Temple,it

goethout

no more;

once it passes through that gateway into

1 8 IN THE ournn counr .

s a m e mountain in but a few human lives, m e a n s to takestep by step, breasting the hill at its steepest, the paththat will lead it right upwards into the very Holy ofHolies; a n d it means to d o within a space of time thatis to be counted by but a few lives, that which the racewill take myriads of lives to accomplish-a task somighty that the brain might almost reel at its difculty;a task so grea t that of the Sou l that under t akes it on ewould almost s a y that it ha d begu n to realise its owndivinity, a n d the omnipotence which lies enshrinedwithin itself. For to d o in a few lives from this pointof the cycle that the race ha s reached, what the race a sa whole is going to d o, not only in the races that lie infront, but in the rounds that also lie in the futureto d othat is surely a task worthy of a G o d , a n d the accom-plishment means that the divine power is perfecting

itself within the human form.So the Sou l kn ocks a tthe ga tew a y, a n d the doo rswings open to let it through, a n d it passes into theOuter Court. Through that Court it ha s to go, travers-ing it step by step until it reaches the rst of thega teways that lead into the Temple itselfthe rst

of those four ga teways ,every on e of which is on e of thegreat Initiations, beyon d therst of which n o Sou l mayt read that ha s not embraced the Eternal for evermore,a n d that ha s not given u p its interest in the mere transi-tory things that lie a r o u n d . For when once a Soul ha spassed through the gateway of the Temple, it goeth outn o more; once it passes through that gateway into


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PURIFICATION. 19

one of the inner Courts that lie beyond it and that lead

to the Holy of Holies, it goes out never again. It has

chosen its lot for all the millenniums to come ; it is in the

place which none leaves when once he has entered it.

Within the Temple itself the first great Initiation lies.

But the Soul whose progress we are tracing is as yet

only going to prepare itself in this Outer Court of the

Temple, in order that in lives to come it may be able toascend the seven steps to the first gateway, and await

permission to pass over the threshold into the Templeitself. What then shall be its work in the OuterCourt ? How shall it lead its lives therein, in orderthat it may become worthy to knock at the Templegate ? That is the subject that lies in front of us the

subject I am going to try to put before you, if I mayspeak but to one or two to whom the speaking mayappeal. For well I know, brothers and sisters mine,in depicting this Outer Court, that I may say muchthat may seem unattractive, much that may seem even

repellent. Hard enough is it to find the way to the

Outer Court ; difficult enough is it to practise religionand all the virtues which make the human Soul fit evento knock at the gateway of this outer stage, this Outer

Court around the Temple, and they who enter into thatCourt have made great progress in their past ; it maybe, it will be, that to some the life that is led therein

may scarce seem attractive to some who have not yetdefinitely recognised the aim and the end of life. For,mind you, none are in the Outer Court save those who

-I

PURIFICATION. I9

on e of the innerCourts tha t lie beyond it a n d that leadto the Holy of Holies, it goes out never again. It ha schosen its lot for all the millenniums to come; it is in theplace which none leaves when once he ha s entered it.Within the Temple itself the rst great Initiation lies.

But the Soul w h o s e progress w e a re tracing is a s yetonly going to prepare itself in this Outer Court of theTemple, in order that in lives to come it may be able toascend the seven steps to the rst gateway, a n d awaitpermission to pass over the threshold into the Templeitself. What then shall be its work in the OuterCourt? How shall it lead its lives therein, in orderthat it may become worthy to knock a t the Templegate? That is the s u b ject that lies in front of usthesubject I a m going to try to put before you, if I mayspeak but to on e or two to whom the speaking may

appeal . For well I know, brothers a n d sis ters mine,in depicting this Outer Court, that I may s a y muchthat may seem unattractive, much that may seem evenrepellent. Hard enough is it to nd the way to theOuter Court; difficult enough is it to practise religionan d a ll the v irtu es w h ichmake the human Soul t evento knock a t the gateway of this outer s tage , this OuterCourt around the Temple, a n d they who enter into thatCourt ha v e ma d e great progress in their past; it maybe, it will be, that to some the life that is led thereinmay scarce seem attractive-to some who h a v e not yet

denitely recognised the aim a n d the en d of life. For,mind you, n o n e a re in the Outer Court s a v e those who


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2O IN THE OUTER COURT.

have definitely vowed themselves to service, those whohave given everything, and who have asked for nothing in

return save the privilege of serving, who have definitely

recognised the transitory nature of earthly things, who

have definitely embraced the task which they desire to

achieve, who have turned their backs on the flowerypaths which go round the mountain, and are resolutely

determined to climb straight upwards, no matter what

the cost, no matter what the strain as day after day of

life swiftly succeed each other. There is to be struggle,

and much of struggle, in this Outer Court, for much has

to be done therein in brief space of time.

The divisions of this work that I have made are

arbitrary. They are not steps, as it were, across the

Court, for each of these divisions has to be taken at one

and the same time and is always being worked at ; it is

a simultaneous training, and is not divided into stagesas I have had to divide it for clearness of explanation. I

have called these divisions " Purification," and"

Thought

Control," and the"

Building of Character," and"

Spiritual Alchemy," and" On the Threshold ". These

divisions do not mean that each is to be taken separately,because all these things have to be done at one and the

same time, and the Soul that is spending its lives in the

Outer Court is busy with all this work in all the lives

that it spends there ; it is these tasks that it must

partially, at least, have learned to accomplish, ere it

dare stand at the Temple gate itself. And if I takethem now one by one, it is in order that we may under-

2O IN THE OUTER COURT.

have denitelyvowed themselvesto service, those w hoh a v e given everything, a n d who h a v e asked for nothing inreturn s a v e the privilege of serving, who h a v e denitelyrecogn is ed the transitory nature of earthly things, whoh a v e denitely embraced the task which they desire to

achieve, who h a v e turned their backs on the owerypaths which go round the mountain, a n d a re resolutelydetermined to climb straight upwards, n o matter whatthe cost , n o matter what the strain a s d a y after d a y oflife swiftly s u cceed ea ch other. There is to be struggle,a n d much of struggle, in this Outer Court, for much ha s

to be d o n e therein in brief space of time.The divisions of this work that I h a v e m a d e a re

arbitrary. They are n ot steps, as it were, across theCourt, for each of these divisions ha s to be taken at on ea n d the s a m e time a n d is always being worked at; it is

a simultaneous training, a n d is not divided into stagesa s I h a v e ha d to divide it for clearness of explanation. Ih a v e called these divisions Purification, a n d ThoughtControl, a n d the Building of Character, a n d Spiritual Alchemy, a n d On the Threshold. Thesedivisions d o not mean that each is to be taken separately,because all these things h a v e to be d o n e a t on e a n d thes a m e time, a n d the Sou l that is spending its lives in theOuter Court is b u s y with all this work in all the livesthat it spends there; it is these t asks that it mustpartially, a t lea s t, h a v e learned to accomplish, ere it

d a r e s t a n d at the Temple gate itself. And if I takethem n ow one by one, it is in order tha t we ma y under-


25/172


26/172


scribes its attitude has been used lately by Mr. Sinnett.

It is the phrase of"

allegiance to the Higher Self," a

useful expression, if it be understood. It means the

deliberate decision that all that is temporary and that

belongs to the lower personality shall be cast aside ;

that each life that has to be lived in this lower world

shall be devoted to the single purpose of gathering

together material which is useful, which then shall be

handed on to the Higher One who lives and grows outof that which the lower gathers ; that the lower self-

realising that it is essentially one with the greater that

is above it, that its only work in the world is to come

here as the temporary active agency which gathers

together that of which its permanent Self has need

determines that the whole of its life down here shall be

spent in that service, and that the life s purpose is merely

the gathering of material which then shall be taken backto the Higher, who is really the essence of itself, andwho shall thus be enabled to build up the ever-growingindividuality which is higher than the personality of a

life. The "allegiance to the Higher Self" means the

recognition of this service by the lower, the living of the

lower no longer for itself but for the purpose of servingthat which endures ; so that all the life in the Outer

Court is to be this life of definite allegiance to the

Higher, and all the work that is done in the Outer

Court is to be work that is done for the sake of that

greater One, who is now realised as the true Self that isto endure throughout the ages, and that is to be built


scribes its attitude ha s been used lately by Mr. Sinnett.It is the phra s e of allegiance to the Higher Self, ause fu l express ion, if it be unde r s tood . It m e a n s thed eliber a te d ecis ionthat all that is temporary a n d thatbelongs to the lower personality shall be cas t aside;

that each life that ha s to be lived in this lower worldshall be devoted to the single purpose of gatheringtogether material which is useful, which then shall beh a n d e d on to the Higher On e who lives a n d grows outof that which the lower gathers; that the lower self-realising that it is essentially on e with the grea ter thatis above it, that its only work in the world is to comehere a s the temporary active agency which gatherstogether that of which its permanent Self ha s need-determines that the whole of its life d o w n here shall bespen t in that s erv ice, a n dthat the lifes purpose is merely

the gathering of material which then shall be taken backto the Higher, who is really the essence of itself, a n dwho shall thus be enabled to build u p the ever-growingindividuality which is higher than the personality of alife. The allegiance to the Higher Self m e a n s therecognition of this service by the lower, the living of thelower n o longer for itself but for the purpose of servingthat which endures; so that all the life in the OuterCourt is to be this life of denite allegiance to theHigher, a n d all the work that is d o n e in the OuterCourt is to be work that is d o n e for the sake of that

greater One, who is now realised a s the true Self that isto e n d u r e throughout the ages , a n d that is to be built


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PURIFICATION. 23

ever into fuller and fuller life by this deliberate, loyal

service of the messenger that it sends into the outer

world.

In this work that which is sometimes spoken of

in the great Scriptures of the world as the preliminary

step for the successful searching after the Soul, is one

that I am imagining as now lying behind the Soul.You may remember to have read in one of the greatestof the Upanishads, that if a man would find the Soulthe first thing to do is to

" cease from evil ways"

; but

that I am presuming the Soul has done ere yet it hasentered into the Outer Court. For those who enterit are no longer subject to the commonest temptations of earth-life ; they have grown beyond those,and when they come into the incarnation which

is to see them within the Outer Court, they will at

least have turned from evil ways and will have ceased

from walking therein with pleasure. If ever they are

found in such ways at all it will be by a sudden slip imme

diately retrieved, and they will have been born into the

world with a conscience which refuses to let them go

wrong when the right is seen before it. And thoughthe conscience might have sometimes blundered in its

choice though the conscience (not yet perfect in its

experience) might sometimes have chosen wrongly ere

entering within this Outer Court, and even after having

entered, still it would be keenly desirous to choose

rightly. The lower self would not deliberately goagainst this voice, for any one who deliberately goes

PURIFICATION. 23

ever into fuller a n d fuller life by this deliberate, loyalservice of the messenger that it sends into the outerworld.

In this work that which is sometimes spoken ofin the great Scriptures of the world a s the preliminary

step for the success fu l searching after the Soul, is on ethat I a m imagining a s now lying behind the Soul.You may remember to h a v e read in on e of the greates tof the Upanishads, that if a ma n would nd the Soulthe rst thing to d o is to cease from evil ways ; but

that I a m presuming the Sou l ha s d o n e ere yet it ha sentered into the Outer Court. For those who enterit a re n o longer subject to the commonest tempta-tions of earth-life; they h a v e grown beyon d thos e,a n d when they come into the incarnation whichis to see them within the Outer Court, they will atl eas t h a v e turned from evil ways a n d will h a v e ceasedfrom walking therein with pleasure . If ever they a refound in such ways at all it will be by a s u d d e nslip imme-diately retrieved, a n d they will h a v e been born into theworld with a conscience which refuses to let them go

wrong when the right is seen before it. And thoughthe conscience might h a v e sometimes blundered in itschoice--though the conscience (not yet perfect in itsexperience) might sometimes h a v e chosen wrongly ereentering within this Outer Court, a n d ev en after havingentered, still it would be keenly des i rous to chooserightly. The lower self would not deliberately goagainst this voice, for any on e who deliberately goes


28/172


against the voice of conscience has not entered into

this Outer Court at all, nor is ready to enter it ; the

Souls that have entered therein have at least chosen to

strive after the right, and they would fain obey this

voice that bids them choose it, and not deliberately

disobey ; they would come into this world with that

much of their climbing behind them, and with adeliberate will to do the highest that they see. Theynow will have to deal with subtler temptations, those in

the Outer Court ; not with the grosser temptations of

the outside world, but with the subtler and keenertemptations that come to the Soul when it has to live

so swiftly through its lives, when it has to climb so

rapidly up the mountain side. For indeed it has no

time to waste in paltering with temptations, in slowly

building virtue ; it must climb onwards and upwards

ever, now it has once come within the limits of eventhe Outer Court of the Temple. And it will find intel

lectual difficulties all round it and intellectual temptations temptations to intellectual ambition, temptations

to intellectual pride, temptations to be proud of that

which it has gathered, and to hold firmly for its ownsake to that which it has achieved. And not only willit feel this strong grip of ambition, this grasping of

the nature of pride,- that would keep for itself and

would build up a wall between itself and those whoare below it, but it will also have a desire for know

ledge, a desire for knowledge for itself, a desire for

knowledge that it may gain and hold rather as against

24. IN THE OUTER COURT.

aga ins t the v oice of conscience ha s n ot entered intothis Outer Court a t all, n or is ready to en ter it; theSouls that ha v e en tered therein h a v e a t leas t chosen tostrive after the right, a n d they would fain obey thisvoice that bids them choose it, a n d not deliberatelydisobey; they would come into this world with thatmuch of their climbing behind them, a n d with adeliberate will to d o the highest that they see. Theynow will h a v e to dea l with subtler temptations, those inthe Outer Court; not with the grosser temptations of

the outside world, but with the subtler a n d keen ertemptations that come to the Soul when it ha s to liveso swiftly through its lives, when it ha s to climb sorapidly u p the mountain side. For indeed it ha s n otime to w a s t e in paltering with temptations, in slowlybuilding virtue; it must climb onwards a n d upwardsever, now it ha s on ce come within the limits of eventhe Outer Court of the Temple. And it will nd intel-lectual difculties all round it a n d intellectual tempta-tions--temptations to intellectual ambition, temptationsto intellectual pride, temptations to be proud of that

which it ha s gathered, a n d to hold rmly for its ownsake to that which it ha s achieved. And not only willit feel this strong grip of ambition, this grasping ofthe nature of pride, that would keep for itself a n dwould build u p a wall between itself a n d those whoa re below it, but it will also h a v e a desire for know-ledge, a desire for knowledge for itself, a desire forknowledgethat it ma y gain a n d hold rather as aga ins t


29/172

PURIFICATION. 25

the world than for it. And this temptation veils itselfas love of knowledge for its own sake, and love oftruth for its own sake, and oftentimes the Soul finds,as its eyesight grows keener and clearer, that this

supposed aspiring love is often only the desire to be

separated from its fellows, to have what they do notshare and to enjoy what it does not give to them.

This separateness is one of the great dangers of the

growing Soul, the pride in separateness and the desire

to be separated the desire to grow and to learn and to

achieve in order that it

maypossess ; this is one of the

temptations that will touch it even when it has passed

through the gateway of the Outer Court. For the

Soul will see knowledge within its grasp, and will desire

to hold it ; will see power within its grasp, and will

desire to have it ; desire, not only for the sake of ser

vice, but also partly because these make itself the

greater, and it is inclined to build this wall about itself

so that it may keep for self that which it has achieved ;

presently it begins to understand that if it would ever

traverse the Outer Court and reach the gateway that is

shiningahead of it, it must get rid of all this intellectual

ambition, and all this intellectual pride, and all this

desire for knowledge which it will hold for itself, and

everything that makes it separate from its brother

Souls ; then it will begin to purify its intellectual nature,

it will begin to scrutinise the motives *which impel it

to effort and the motives which move it to action, andit will begin carefully to look at itself in the light

c

P U R I F I C AT I O N . 25

the world than for it. And this temptation veils itselfa s love of knowledge for its own sake, a n d love oft ruth for its own sake, a n d oftentimes the Sou l nds ,a s its eyesight grows keen er a n d clearer, that thissupposed aspir ing love is often only the desire to b e

separated from its fellows, to h a v e what they d o nots ha re a n d to enjoy what it does not give to them.This separa teness is on e of the great d a n g e r s of thegrowingSoul, the pride in separateness a n d the desireto be s epa ra ted thedesi re to grow a n d to learn a n d toachieve in order that it may posse s s ; this is on e of thetemptations that will touch it even when it ha s passedthrough the gateway of the Outer Court. For theSou l will see knowledge within its grasp , a n d will desireto hold it; will s e e power within its grasp, a n d willdesire to h a v e it; desire , not only for the sake of ser-

vice, but a l so partly because these make itself thegreater, a n d it is inclined to build this wall about itselfso that it may keep for self that which it ha s achieved;presently it begins to understand that if it would evertra v ers e theOuter Court a n d reach the gateway that isshining ahead of it, it must get rid of all this intellectualambition, a n d all this intellectual pride, a n d all thisdesire for knowledge which it will hold for itself, a n deverything that makes it separa te from its brotherSouls ; then it will begin to purify its intellectual nature,it will begin to scrutinise the motives which impel it

to effort a n d the motives which move it to action, a n dit will begin carefully to look at itself in the light

0


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that shines from the Temple, and that is ever coming

through the Temple windows and illuminating this

Outer Court with rays of spiritual Life ; light in which

every shadow seems to be darker, and the very thingsthat look bright in the lower world are seen after all to

beshadows and

not to berays

oflight

at all. Then

the Soul will realise that this desire-nature which it has

brought with it, and which mixes itself with the intel

lectual, that this desire-nature has to be purified from

every touch of the personal self; it will deliberately

begin this work of purification, it will deliberately and

consciously and steadfastly set itself to work to purgeout of itself everything which strives to take for the

personality, and everything which makes it in anysense separate from those that are below it as well as

from Those that are above. For this the Soul learns

and it isone

of the lessons of theOuter

Court

that there is only one way which these doors swing

open, the doors that shut it out of the Temple, and that

is by the breaking down of the walls that separate it

from its fellows that are below. Then the walls that

separate it from those that are in front disappear,

absorbed as it were by their own action ; for that gatethat has to be passed through is a gate that will only

open to him who desires passage, as he breaks downthe walls of his own nature and is willing to share withall that which he achieves.

Thus hebegins

thiswork

ofpurifying

the desire-

nature, and he takes this lower self in hand to purge

\

26 IN THE O U T E RC O U R T .

that shines from the Temple, a n d that is ever comingthrough the Temple windows a n d illuminating thisOuter Court with rays of spiritual Life; light in whichev ery s ha d owseems to be darker, a n d the very thingsthat look bright in the lowerworld are seen after a ll tobe s h a d o w s a n d not to be rays of light at all. Thenthe Soul will realise tha t this desire-naturewhich it ha sbrought with it, a n d which mixes itself with the intel-lectual, that this desire-natureha s to be pu ried fromevery touch of the personal self; it will deliberatelybegin this work of purication, it will deliberately a n d

consciously a n d steadfastly s et itself to work to purgeout of itself everything which strives to take for thepersonality, a n d everything which makes it in anysense separate from those tha t a re below it a s well asfrom Thos ethat are above. For this the Soul learns a n d it is on e

ofthe lessons of the Outer Court--

tha t there is only on e w a y which these doors swingopen, the doors that shu t it ou t of the Temple, a n d thatis by the breaking down of the walls that separa te itfrom its fellows that are below. Then the walls thatsepara te it from those that a re in front d i sappea r,

absorbed a s it were by their own action; for that gatethat ha s to be passed through is a gate that will onlyopen to him w ho desires passage, as he breaks downthe walls of his own nature a n d is willing to sha re witha ll tha t which he achieves.

Thus he begins this work of purifying the desire-na t u r e , a n d he takes this lower self in h a n d to purge


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PURIFICATION. 27

out of it everything which is personal. How shall he

purify himself ? He does not want to destroy; for thatwhich he has gathered together is experience, and

experience has been built into faculty and transmuted

into power, and he now needs all these powers that he

has been gathering during the climb that lies below

him, and it will not do to destroy all that he has

gathered ; he wants to take these powers on with him,

but to take them purified instead of foul. How thenshall he purify them ? It would be so much easier to

destroy ;it

would need so muchless

patience tokill

some of these qualities that he has ; he feels as if he

could strike at them and slay them, and so be rid of

them. But it is not thus that he can enter into the

Temple ; for he must take there as his sacrifice that

has to be offered on the very threshold of the Temple,

everything that he has gathered in his past, that he has

turned into power and faculty ; he must not go in

thither empty-handed, he must take with him all that hehas gathered in his lower life. So that he dares not

destroy; he must perform the harder work of purifica

tion ; he must keep the essence of all the qualities, whilehe strikes away from them everything that is personal.All the lessons he has learnt of virtue and of vice, all

these are the experiences that in the pilgrimage behind

him he has gathered ; he must take the essence of every

quality with him, for these are the results of all his

climbing; but he must take them as pure gold to the

altar, and no dross must be mingled with the gold.

PURIFICATION. 2']

ou t of it everythingwhich is personal. How shal l hepurify himself? He does not want to destroy; for thatwhich he ha s gathered together is experience, a n dexperience ha s been built in to fa cu ltya n d t ransmutedinto power, a n d he n ow needs a ll these powers that he

ha s been gathering d u r i n g the climb tha t lies belowhim, a n d it will n ot do to d es troy a ll that he ha sgathered; he w a n t s to take these powers on with him,bu t to take them puried instead of foul. How thenshal l he purifythem? It would be so much easier to

destroy; it would need so much less patience to killsome of these qualities that he h a s ; he feels as if hecould strike at them a n d s l ay them, a n d so be rid ofthem. But it is not thus that he ca n enter into theTemple; for he m u s t ta ke there as his sacrice thatha s to be offered on the very threshold of the Temple,everything that he ha s gathered in his pas t , that he ha sturned into power a nd faculty; he m u s t n ot go inthither empty-handed,he m u s t take with him a ll that heha s gathered in his lower life. So that he dares notdestroy; he m u s t perform the ha rd er work of purica-

tion ; he m u s t keep the essence of a ll the qualities,whilehe strikes a w a yfrom them everythingtha t is personal.All the lessons he ha s learnt of vir tue a n d of vice, a llthese are the experiences that in the pilgrimagebehindhim he ha s gathered; he must ta ke the essence of everyquality with him, for these are the results of a ll hisclimbing; bu t he m u s t take them as pure gold to thealtar, a n d n o dross m u s t be mingledwith the gold.


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Let us take one or two of these qualities in order to

see clearly what purification means ; for if we understand

it as to one or two qualities, then at our leisure we can

work it out for the rest, and the lesson is all-important

as to how the purification is to be worked.

Let me take first a mighty force which is in everyhuman being, which he develops in the low stages of

his growth, which he carries on with him as he evolves,and which it is now his work to purify. Let us take the

quality that in its lowest stage we know as anger, as

wrath, as that tremendous power that the man develops,by which he fights his way through the world, by which

he struggles, and by which he oftentimes overcomes all

opposition : that tremendous energy of the Soul rushing

out through the lower nature and breaking a man s wayfor him through difficulties in the earlier stages of his

growth ere yet he has learned to guide and to control it ;

an undisciplined energy, destructive because it is un

disciplined ; a tremendous force, valuable because it is

force, although destructive in its workings as we see it

in the lower world. The man ere yet he has enteredinto the Outer Court has somewhat changed that energyof the Soul ; he has changed it into a. virtue, a very real

virtue, and he has had this virtue long as his possessionin the outside world ; then it went by the names (whenit had reached the stage of virtue) of noble indignation,

of passion against injustice, of hatred of all that was

wrong, and that was base, and that was vile, and that

was cruel, and it did good service in the outer world

28 IN THE O U T E RC O U R T .

Let us take on e or tw o of these qualities in order tosee clearly what purication m e a n s ; for if w e understandit as to one or tw o qualities,then a t ou r leisurewe ca nwork it out for the rest , a n d the lesson is all-importanta s to how the purication is to be worked.

Let me take rst a mighty force which is in everyhuman being, which he develops in the low stages ofhis growth, which he carries on with him a s he evolves ,a n d which it is now his work to purify. Let u s take thequality that in its lowest s tage w e know as a n g e r, a swrath, a s that tremendous power that the man develops ,by which he ghts his way through the world, by whichhe struggles, a n d by which he oftentimes overcomes allopposition: that tremendous energy of the Soul rushingout through the lower nature a n d breaking a mans wayfor him through difculties in the earlier stages of his

growth ere yet he ha s learned to guide a n d to control it ;a n undisciplined energy, destructive because it is un-disciplined; a tremendous force, valuable because it isforce, although destructive in its workings a s w e s ee itin the lower world. The ma n ere yet he has enteredinto the Outer Court ha s somewhat changed that energyof the Soul; he ha s changed it into a.virtue, a very rea lvirtue, a n d he ha s ha d this virtue long a s his possess ionin the outs ide world; then it went by the n a m e s (whenit ha d reached the s tage of virtue) of noble indignation,of pass ion against injustice, of hatred of all that w a s

wrong, a n d that w a s base , a n d that w a s vile, a n d thatw a s cruel, a n d it d id good service in the outer world


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PURIFICATION. 29

under these many forms of destructive energy. For this

man, ere yet he came into the Outer Court, had been

working for the world, and had been practising this

virtue;

and when he saw the cruelty that was done

upon the weak his passion broke forth against it, and

when an injustice was wrought by a tyrant then he rose

up against it in indignation ; he had learned, as he

practised this virtue, to purify it from much of the dross ;for the anger that he had in his earlier lives was angerfor himself he was wrathful when he was injured, he

struckback when some one

struck at him;

but he had

long ago conquered that mere brute wrath in the lower

nature which guards itself by destructive energy againsta wrong, and pays back evil with evil and hate with

hate. Before he entered the Outer Court he had

passed beyond that earlier stage, and had learned to

some extent to transform that energy of anger in him ;he had purified it to a great extent from the personal

element, and he had learned to be angry less because he

himself was injured, than because some one else was

wronged ; he had learned to be indignant less because he

suffered, than because some one else was put to pain ;and when he saw some cruel creature trampling on a

helpless one, he sprang forward to rescue that helpless

creature and struck at the wrong-doer and cast him to

one side ; in that way he had used the higher anger to

conquer the lower, in that way he had used the nobler

passion to slay the more animal passion of his lower life,and he had learned in these lives that now lie far behind

-

PURIFICATION. 29

under these many forms of destructive energy. For thisman, ere yet he came into the Outer Court, ha d beenworking for the world, a n d ha d been practising thisvirtue; a n d when he s a w the cruelty that w a s d o n eupon the w e a k his pass ion broke forth against it, a n d

when a n injustice w a s wrought by a tyrant then he ros eu p against it in indignation; he ha d learned, a s hepractised this virtue, to purify it from much of the dross;for the a n g e r that he ha d in his earlier lives w a s ange rfor himself--he w a s wrathful when he w a s injured, hestruck back when some on e struck at him; but he ha dlong a go con qu ered that mere brute wrath in the lowernature which g u a r d s itself by destructive energy againsta wrong, a n d pa ys back evil with evil a n d hate withhate. Before he entered the Outer Court he ha dpassed beyond that earlier s tage , a n d ha d learned to

some extent to transform that energy of anger in him;he ha d puried it to a great extent from the pe r sona lelement, a n d he ha d lea rn ed to be angry less because hehimself w a s injured, than because s ome on e else w a swronged; he ha d learned to be indignant less beca u s e he

suffered, than because some on e else w a s put to pain;a n d when he s a w some cruel creature trampling on ahelpless one, he sprang forward to rescue that helplesscreature a n d struck a t the wrong-doer a n d c a s t him toon e side; in that way he ha d used the higher anger toconquer the lower, in that way he ha d used the noblerpass ion to s la y the more animal pass ion of his lower life,a n d he ha d learned in these lives that now lie far behind


34/172


him, to get rid so far of the grosser qualities of the

passion ; he had learned to be no longer angry for

himself, but angry only for those whom he desired to

help. For he was a man, remember, who had long

recognised service as duty, and one of his ways of service

was by striking down oppressors and by casting asidethose who were inflicting suffering; this anger of hisblazed up hotly against all forms of wrong, and he

worked for the weaker, and perchance did hero s work

in the world. But within that calmer atmosphere of the

Court of the Temple, illuminated by the rays of absolute

compassion shining forth from the Holy of Holies, there

is no place for anger of any sort, even though the angerbe purged from personal antagonism. For the aspiranthas now to learn that those who do the wrong are alsohis brothers, and that they suffer more in their wrong

doing than do their fellow-men by the injury that

they may inflict ; he has to learn that this noble in

dignation of his, and this passion of his against the

wrong, and this fire that blazed forth to consume a

tyranny that touched not himself, that that is not the

characteristic of the Soul that is striving onwards

towards the Divine; for the Divine Life loves all the

children that It sends into the world, no matter what

may be their position, nor how low the grade of theirevolution. For the Love of the Divine that emanated

all has nothing outside Itself. The Life that is Divine

is the core of everything that exists, and there is Godpresent in the heart of the evil-doer as well as in

3o IN THE ouraa C O U R T .

him, to get rid so fa r of the grosser qualities of thepassion; he ha d learned to be n o longer angry forhimself, but angry only for those whom he desired tohelp. For he w a s a man, remember, who ha d longrecognisedservice a s duty, a n d on e of his ways of service

w a s by striking d o w n oppressors a n d by casting as idethose who were inicting suffering; this a n g e r of hisblazed u p hotly against all forms of wrong, a n d heworked for the weaker, a n d percha n ce d id heros workin the world. But within that calmer atmosphere of theCourt of the Temple, illuminated by the rays of absolu tecompass ionshining forth from the Holy of Holies, thereis n o place for ange r of any sort, even though the a n g e rbe purged from personal antagonism. For the aspirantha s now to learn that those who d o the wrong a re a lsohis brothers , a n d that they suffer more in their wrong-

doing than d o their fellow-men by the injury thatthey may inict; he ha s to learn that this noble in-dignation of his, a n d this pass ion of his against thewrong, a n d this re that blazed forth to c o n s u m e atyranny that touched not himself, that that is not thecharacteristic of the Soul that is striving onwardstowards the Divine; for the Divine Life loves all thechildren that It s e n d s into the world, n o matter whatmay be their position, nor how low the g r a d e of theirevolution. For the Love of the Divinethat emanatedall ha s nothing outside Itself. The Life that is Divine

is the core of everything that exists, a n d there is G odpresent in the heart of the evil-doer as well a s in


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PURIFICATION. 31

the heart of the saint. Within the Outer Court

the Divine must be recognised, no matter how thickare the veils that hide it, for there the eyes of the

Spirit are to be opened, and there is to be no veil be

tween it and the Self of other men ; therefore this noble

indignation is to be purified until it is purged of everything that is of anger, and is changed into an energythat leaves nothing outside its helpful range ; until this

great energy of the Soul becomes an energy that is ab

solutely pure, that goes out to help the tyrant as well as

the slave, and that embraces within its limit the one

who is trampling as well as the one who is trampled ;for the Saviours of men choose not whom They willserve Their service is a service that knows no limita

tions, and They that are the servants of all hate none

within the Universe. That which once was anger has

to become, by purification, protection for the weak,impersonal opposition to strong evil-doing, perfect jus

tice to all.

And so again as he does with anger he must do with

love, with love that began showing itself forth in him in

its lowest and poorest form as the Soul was beginningto grow, that showed itself forth, perhaps, in forms that

were foul and in forms that were vile, that only knewthe goings outward to another, and that in its self-

gratification troubled not much as to what happenedeven to that which it loved ; as the Soul has been grow

ing upwards, love has changed its character, has becomenobler, less selfish, less personal, until it has attached

P U R I F I C AT I O N . 3 I

the heart of the saint . Within the Outer Courtthe Divine must be recognised, n o matter how thicka re the veils that hide it, for there the eyes of theSpirit are to be open ed , a n d there is to be n o veil be-tween it a n d the Self of other men; thereforethis noble

indignation is to be puried until it is purged of every-thing that is of anger, a n d is changed into a n energythat leaves nothing outside its helpful range; until thisgreat energy of the Soul becomes an energy tha t is ab-solutelypure, that goes ou t to help the tyrant as well asthe s lave , a n d that embraces within its limit the on ew ho is t ramplingas well as the on e w ho is t rampled;for the Saviours of men choose not whom They willserveTheir service is a service that knows n o limita-t ions, a n d They that are the servants of a ll hate nonewithin the Universe. That which once w a s anger ha s

to become, by purication, protection for the w ea k,impersonal opposition to strong evil-doing, perfect jus-tice to all.

A n d so again as he does with anger he mus t do withlove, with love that began showing itself forth in him inits lowestan d poorest form as the Soul wa s beginningto grow, that showed itself forth, perhaps , in forms thatwere foul a n d in forms that were vile, that only knewthe goings outward to another, a n d that in its self-gratication troubled not much a s to what happenedeven to that which it loved; a s the Soul ha s been grow-

ing upwards, love ha s changed its character,ha s becomenobler, less selsh, less personal, until it has attached


36/172


itself to the higher elements in the beloved instead of to

the outer casing, and the love that was sensual has become moralised and purified. It must be made still

purer when the candidate has come within the OuterCourt of the Temple ; he must carry in with him love,but it is love that must have begun to lose its exclusive-ness ; it is love which must keep its fire ever burningmore warmly, but the warmth must spread out furtherand further and be purified from everything of lower

nature ; and that means that the love shall be a lovethat in

goingout to others shall

alwaysseek to serve

them rather than to serve itself, shall always seek howmuch it may give to them rather than how much it maytake from them, and so a love that will be becominggradually Divine in its essence, going out according to

the measure of the need rather than according to the

richness of the return.

As the Soul is thus striving after purification, it willhave certain tests that it will apply to all this process

through which it is passing itself, and when it is atwork using its energy in order to accomplish someservice to man it will

bringto that service the

Ithuriel spear of the absence of personality, andwill see what starts up in answer to the touch ofthe spear. If it find that when it is doing service,when its energy is going out to achieve something thatit realises as good, if in testing that action and its motiveit find that the

"

I"

is subtly mingled with the energy;if it find that it looks less for the success of the working

_ _ _ -- . . _- --. .... - .-1 - _ I J -1--


itself to the higher elements in the beloved ins tead of tothe outer casing, a n d the lov e that w a s s e n s u a l ha s be-come moralised a n d puried. It must be m a d e stillpurer when the c a n d i d a t e ha s come within the OuterCourt of the Temple; he must carry in with him love,

but it is love that must h a v e begun to lose its exclusive-ness; it is love which must keep its re ever burningmore Warmly, but the warmth must spread out furthera n d further a n d be puried from everything of lowernature; a n d that m e a n s that the lov e shall be a lovethat in going out to others shall always seek to se rvethem rather than to serve itself, shall always seek howmuch it may give to them rather than how much it maytake from them, a n d s o a love that will be becominggradually Divine in its essence, going out according tothe m e a s u r e of the need rather than according to the

richness of the return.As the Sou l is thus striving after purication, it will

h a v e certain tests that it will apply to all this processthrough which it is passing itself, a n d when it is a twork using its energy in orde r to accomplish somes erv ice to ma n it will bring - to that service theIthuriel spear of the absence of personality, a n dwill see what starts u p in a n s w e r to the touch ofthe spear. If it nd that when it is doing service,when its energy is going out to achieve something thatit realises a s good , if in testing that action a n d its motive

it nd that the I is subtly mingled with the energy;if it nd that it looks less for the success of the working


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PURIFICATION. 33

than for the success of the operator ; if it find that when it

fails in its own working but sees that work accomplished

by another, there is something of disappointment ming

ling in the cup of its delight at seeing the work achieved ;

then it knows that the personality is still lingering

in it, that if it were what it ought to be, it wouldcare only for the triumph of the service, and not for

having itself contributed to the triumph. And if it

find that in personal failure there is still a sting of dis

appointment ; if it find that from the failure of its own

outgoing energythere comes back to it

somethingof

depression, something of discouragement, somethingwhich clouds for a moment its peace and its serenity,then it realises that in that sting and in that cloud

there is still a part of the personality that needs to be

destroyed, and it sets to work to get rid also of that

weakness, and to clear away that cloud from the eyesof the Soul. And if it find, when it is measuring and

testing the nature of its love, that there is there also a

little chill, a little feeling of disappointment, when thatwhich it has loved remains indifferent to its giving,

thoughit has served

noblyand loved

greatly;

if it find

that the outward flowing of its love is inclined to

shrink backward and to check its course, because those

to whom it gives the love answer not back with love inreturn ; then, again, this Soul that is so stern to itself

whilst so compassionate to all other Souls knows

that in this also there is a subtle lingering of the per

sonality, and that it is still working for something for

PURIFICATION. 33

than for the success of the operator; if it nd that when itfails in its own working but sees that work accomplishedby another, there is something of disappointment ming-ling in the cu p of its delight a t seeing the work achieved ;then it knows that the personality is still lingering

in it, that if it were what it ought to be, it wouldcare only for the triumph of the service, a n d not forhaving itself contributed to the triumph. And if itnd that in pe r sona l failure there is still a sting of dis-appointment; if it nd that from the failure of its ownoutgoing energy there comes back to it something ofdepress ion, something of discouragement, somethingwhich c louds for a moment its peace a n d its serenity,then it realises that in that sting a n d in that cloudthere is still a part of the personality that needs to bedest royed, a n d it sets to work to get rid a l so of that

weakness , a n d to clear away that cloud from the eyesof the Soul. And if it nd, when it is measuring a n dtesting the nature of its love, that there is there also alittle chill, a little feeling of disappointment, when thatwhich it ha s loved remains indifferent to its giving,though it ha s s erv ed nobly a n d loved greatly; if it ndthat the outward owing of its love is inclined toshrink backwarda n d to check its course , because thoseto whom it gives the love answer not back with love inreturn; then, again, this Soulthat is s o stern to itselfwhilst so compass iona te to all other Soulsknows

that in this a l so there is a subt le lingering of the per-sonality, a n d that it is still working for something for


38/172


itself, and is not finding its highest joy in the mere gloryof the giving. Then, again, it sets to work, this Soul

that is in the Outer Court of the Temple, to purify awaythat lingering part of the personality, until the love

flows out, never asking whether aught comes back to it,

never waiting to see if answer is there ; for it knows in

truth that the need for love is greatest where answer of

love there is none, and it knows that those Souls have

the greatest need to receive who themselves at presentgive nothing to the love that helps.

In thisway

the Souldeliberately

labours forgrowth ;

deliberately it works at itself, purifying always the

lower nature with unceasing effort and with untiringdemand ; for ever it is comparing itself not with those

who are below it but with Those who are above it,ever it is raising its eyes towards Those who have

achieved, and not looking downwards towards those

who are still only climbing upwards towards the OuterCourt. And it can never for a moment rest, it cannever be content, until it sees itself ever coming nearer

to its goal, until there is less opposition within itself to

thepassing through

it of thelight

of theHoly Ones

who have become Divine.

Within this Outer Court the temptations of men are

by their virtues, not by their vices ; subtle temptationsassail their nature that appear like angels of light ; and

ever the temptation comes to these Souls that are pass

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