WHAT THE ANCIENT WISDOM

EXPECTS OF ITS DISCIPLES

A Study Concerning the Mystery Schools

By Manly P. Hall

WHAT THE ANCIENT WISDOM

EXPECTS OF ITS DISCIPLES
Copyright 1982 by the Philosophical Research Society, Inc.

All Rights Reserved. This book or parts thereof, may not be

reproduced in any form without written permission from the
publisher.

LC 82-3663 (Originally published by Manly P. Hall, 1925)

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PREFACE
This publication was originally written to protect sincere
persons from the confusion of conflicting beliefs which came to
be known as popular metaphysics. This was a conglomerate of
European psychology, Asiatic mysticism, and New England
psychism. Most of the dialogue was well intended, but the public
in general was not qualified to judge the merits or demerits of
teachers or their teachings. It was assumed that spiritual
education could be communicated in easy lessons; however, it
soon became obvious that the situation was out of hand. The
only practical solution was to restate the original teachings of
those esoteric orders which have descended to us from the
ancient worldthat enlightenment must be earned by personal
dedication to an enlightened code of conduct.
In the ancient system of initiation, the truth seeker must pass
through a second birth, and those who attained this exalted state
were known thereafter as the twice born. Only one who has
been born again can understand the mysteries of heaven. This
new birth, however, is not attained by merely joining a sect. It
must be personally earned through a complete regeneration of
character and conduct.
It is a mistake to assume that all persons whose actions are
mysterious, or who claim to be members of secret orders are
adepts or initiates in the true meaning of these words. There has
been a vast amount of pretension and only discrimination can
protect the truth seeker from imposture. If we can free our
minds from the glamour which surrounds the esoteric sciences
and attain a solid knowledge of the principles of true philosophy,
we will not be long deceived. Legitimate teachers in the field of
mystical religions are known by their works and not by their
claims.
The commercialization which is currently disfiguring most
fields of human endeavor is undermining the integrity of modern
religions. The exploitation of the spiritual emergency in human

affairs is contributing to the popular feeling that theological

institutions are exploiting the sorrows of our time. Scarcely a
day goes by in which we are not asked to pass judgment upon
some sect, or belief. There is an old saying that it is very hard to
cheat an honest man. Many would-be joiners are not strictly
honorable in their intentions. Some are escapists seeking to avoid
the consequences of their own misconduct. Others seek the keys
to prosperity and a dominant personality, while still others are
asking for strength to live with character defects which they do
not wish to correct. There also are certain persons who long to
become members of a spiritual aristocracy with power to
influence the lives of relatives and friends. Such individuals are
proclaiming their willingness to be deluded and exploited.
In the last few years, there has been a strong emphasis on
psychic phenomena. Well qualified exponents are sincerely
trying to explore the field of extrasensory perception and to
discover if possible the latent faculties of the mind and soul.
There is greater dependence upon consultation with professional
psychics and in some instances a more or less troubled person
today by accepting advice from six or seven psychics at the same
time. By degrees, therefore, many lose the power of using their
own minds to arrive at personal decisions. The result is a
weakening of faculties we are all here to strengthen. It is
important to remember that we must each of us become more
adequate if we wish our life patterns to be more constructive.
There was an old Greek fable to the effect that even the most
wealthy man must eat his own food. If he hires another to do his
eating, the one he hires will gain the nourishment.
We sincerely hope that the accompanying essay will prove
useful and helpful. Many thoughtful readers have found it to be a
practical guide for those who wish to have a safe journey along
the road leading to the understanding of lifes purpose.
Manly Hall

A WARNING TO ESOTERISTS
Great as is the number of present-day religious movements,
both heterodox and orthodox, few of them inspire their
followers to serve their fellow men along practical and intelligent
lines. One by one the various cults are being involved in
materialism and commercialism, among which by necessity they
have been established. This is not to be wondered at, for it is
difficult to separate our religion from our daily lives. We may
call it by many different names, but it still reflects the thoughts
and moral character of those who form its organization.
Modern attitudes on life are not healthy, and organizations
built up by unhealthy people cannot be normal. Commercialism
has attacked every plane of society. It has entered into all the
walks of life. Our race is money mad. It is insane on the subject
of personal gain. It will give nothing to serve others, but will give
everything to gain the knowledge which will make it possible for
the mediocre to become a commercial power overnight. The
struggle inseparable from the ethics of competition is largely
responsible for this condition. Graft has appeared in almost every
walk of life. Nearly every existing institution is overrun by some
mild form of moral dishonesty, and if every walk of life is
commercialized and perverted, we cannot expect religion to
escape.
History records no graft or prostitution equal to the grafts that
today masquerade under the names of psychology and new
thought. The art of duping the public has evolved from the
disreputable buffoonery of the Middle Ages to the polished
pharisaism of the twentieth century. As seagulls follow a ship, so
this curse has followed in the wake of that great wave of
selfishness and moral perversion which is the product of our
commercial age.
When correctly understood and properly used for the service
of humanity, psychology, metaphysics, and new thought are
highly commendable and their truths are sorely needed by
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ignorant humanity today. But what has happened? These names

have been used to conceal all forms of mental, moral, spiritual,
and physical infamy until everything we know of them today is a
prostitution and commercialization of the truths for which they
once stood. Their success is based upon the assumption that the
people with whom they work are too ignorant to realize the
injury that is being done.
We are not attacking the principles underlying these cults and
philosophies nor the true thing for which the names stand.
Neither are we attacking those sincere people who seek to assist
others to build and unfold their characters. We are attacking
perversion of truth and those persons who, shielding their
crimes under the cloak of wisdom, deliberately and consciously
mislead the public for the aggrandizement of self.
In the 14th chapter of St. John, 30th verse, Jesus states:
Hereafter I will not talk much with you; for the prince of this
world cometh, and hath nothing in me. The Ancient Wisdom is
not of this world; it belongs to an entirely different sphere. It is
not interested in improving the material condition of the
individual from the standpoint of placing him in executive
positions or surrounding him with opulence. The Ancient
Wisdom seeks to build the character of man, knowing that if he
can be made right with himself, far more is accomplished than
when he is made a ruler over many men.
Truth expresses the synthesis of the Divine Wisdom. Truth is
the eternal reality of things. Psychology and metaphysics as
taught today are not true, and the things taught under the guise
of Truth are no better than those who disseminate them. An
intellectual fact is not necessarily a truth; the misapplication of it
is a falsehood.
If an individual wishes to take a course in business efficiency
at the expense of others; if he wishes to attend a night school
class in order to learn how to become a moral pickpocket, he is
privileged to do so as long as he is willing to accept the Karmic
consequences. You will remember that when Lucifer decided to
rebel against God, the Deity allowed him to do so. It is
demoralizing to a community for people to believe that God
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either gives or authorizes classes in slick salesmanship, shrewd

bargaining, and mortgage foreclosing, or that He advocates sitting
in the silence to get rid of an undesired marriage partner. Modern
psychology has made God appear to be as dishonest as the
persons who promulgate these doctrines. All this has a
destructive effect on the life and health of the race. Let us
consider a few points toward which the Ancient Wisdom was
adamant and modern religion is lax. We can pick them from
things going on around us all the time without going into
abstractions.
1. In all things involving the acquirement of knowledge, the
Ancient Wisdom says, First purify your own life. This means
literally what it says. Until selfishness is removed from the soul
of a student he can never hope to gain any knowledge that will
serve him for any purpose more lofty than as a mental stimulant.
The modern psychological cults overlook this entirely, failing to
emphasize any virtue essential for the human nature outside of
endless desires for things not normally attainable. Once men died
for Truth, but now Truth dies at the hands of men.
2. The Apostles who died for their faith, the Christians who
sang in the arena while the lions were turned loose upon them,
or who hung coated with tar as living torches in Neros gardens
these furnished vivid demonstrations of the sincerity,
humility, honesty, and devotion of the early followers of Christ.
The Master himself was led up into the mountain by the demons
and tempted by a vision of the cities stretched out in the plains
below. The ancient initiates were tempted by the things of this
world. Buddha, standing beside the crib in which lay his infant
son, chose between all the things which life held dear and the
wandering life of an ascetic. But the great need of humanity filled
his soul, and he sacrificed all to his great, unselfish love.
Again and again students are tempted by the voice of the
world, and only if they are strong, will they gain that wisdom
which they seek. The true occultist wants nothing but wisdom.
When Solomon raised his hands to his God, Jehovah spoke from
the heavens asking him what he would have, and he answered,
God give me the gift of wisdom. Jehovah asked him if there
were not other things he desired, but Solomon answered, No,
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only wisdom. And God told Solomon that because he had asked
only for wisdom that all the other things should be added unto
him and that from this day to the end of the world there would
never be another king so rich, so great, or so blest. These are facts
well worthy of consideration in the light of modem psychology.
As we listen to the words of the modern exponents of things
divine, we see them making converts by offering to the ignorant
the very things by which the ancient Masters were tempted by
the demons of the air. Again and again the new cult leader
promises his disciples the cities of the plains. His credulous
followers fall over each other to study at his feet and learn how,
through magnetic personalities or mental gymnastics, they can
acquire the earthly possessions which he promises them. The
crime does not lie in desiring the things of this world, for to a
certain degree they are both necessary and good. Man would not
be placed in his present environment unless he were expected to
study and benefit by his experiences. The great crime lies in
claiming these perverted doctrines to be spiritually inspired and
representing Gods chief desire to be making people financially
independent.
3. Compare the initiates of days gone by, fighting a people
who could not understand, struggling with idolatry and
superstition and seeking to mold out of these things a truer and
nobler concept of life, wandering day after day over the blistering
sands like Moses in the wildernesscompare those master minds
with the self-termed master minds of today and then ask yourself
if you should follow them. The human race has never desired
that which was best for it, but like a child it reaches out its
hands and cries for the moon. Today the race does not know
what is good for it, and individuals, instead of seeking to unfold
their constitutions symmetrically, have gone mad over a system
of philosophical hocus-pocus which promises something for
nothing and exchanges divine wisdom for a moderate fee.
4. Without labor, there is no inspiration, and none can do our
work for us but ourselves. The Ancient Wisdom demanded many
years of purification and preparation before the adepts were
willing to instruct in even the simplest things. Many modern
occultists are glibly teaching Pythagorean mathematics and
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numerology, and if you come every afternoon for a week you will
be greatly amazed how little you will discover. They wonder why
it is that many of the keys of the Pythagorean mysteries have
been lost to the world. The answer is simple. Pythagoras never
instructed his disciples in any of his philosophical concepts until
after they had passed through five years of the strictest
discipline, among other things one provision being that during
the entire time they were not to speak a word, in order that
afterwards they might know how to hold their tongues. We
would have much less trouble if our psychologists refrained
from speaking for the first five years, for most of them are
preaching with no more foundation for their eloquence than two
weeks study with someone no better informed than themselves.
5. There is another class of people who go about discussing
the Infinite with ease and fluency who as yet have never
acquainted themselves with the finite. A most interesting rule of
the Ancient Wisdom is that none of its initiates discuss the
Absolute. They explain the hypothesis of First Cause, but state
finally that no human being, themselves included, know
sufficient concerning it to give an intelligent opinion or
definition; and no wise man presumes to discuss that about
which he knows nothing.
When Buddha was asked concerning the Absolute, he declined
to discuss the subject. He was also silent concerning the gods,
feeling that they were beyond the range of human intelligence. As
a result, it has been said that he was an atheist, or at least a
pantheist, when in reality it was his respect and reverence for
Deity that led him, in his sublime wisdom, to refrain from giving
utterance to words whose very inadequacy would but defile.
When the disciples of Socrates questioned him concerning the
Absolute, he also refused to discuss it, stating that it was beyond
his wisdom and that it played no practical part in everyday life.
But again and again fools dash in where angels fear to tread.
While the greatest minds ever evolved by the human race dare
not speak for fear they will desecrate that which is too sacred for
words, some person, with neither record of accomplishment nor
prospect of anything better, seeks to impress the uninformed by
glibly discussing things he knows nothing about.
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6. There is only one series of true occult exercises in the world

namely, esoteric exercises. Every nation has adopted these
exercises with certain modifications to meet the needs of race,
color, and organic qualities. The Christians took theirs from the
Jews, the Jews from the Egyptians, the Egyptians from the
Brahmans, and so on ad infinitum. When Buddha gave his faith
to India he merely gave a doctrine for the consideration of the
common people, for, being a Brahman himself, he followed the
Brahman culture of esoteric exercises. The so-called occult
exercises are those formulas given by word of mouth by the
initiates to their disciples under the pledge of absolute secrecy,
in order that these disciples may use the exercises in
spiritualizing, etherizing, and purifying their bodies.
One of the most reprehensible crimes perpetrated today is the
teaching by present-day occultists of crazy, homicidal, and
suicidal practices under the guise of esoteric instructions. If
followed persistently, these practices will result in the death of
those who attempt to follow them. The redeeming feature is that
the average Western mind is incapable of concentrating long
enough or consistently enough upon anything to be seriously
harmed. All the esoteric instructions in the hands of unqualified
people today are the result of treason and broken vows among
the lower degrees of initiates. In order to receive them from such
sources the recipient must become a party to the crime. Not only
this, but when the student permits himself to listen to
instructions gained falsely, he nullifies any good which he might
otherwise gain.
Having obtained the instructions without the necessary
preparation and apprenticeship ordered by the Great School, he
cannot receive the spiritual insight that he desires. It breaks the
hearts of the Masters to see people who know better dabbling
with so-called esoteric exercises, gathering in circles to go into
the silence, rolling their eyes into the tops of their heads and
sitting in darkened rooms hoping to see something. It is not the
mere fact that the student does these things which hurts the
Teachers; it is the fact that the disciples have grown so little in
discrimination that it is possible for them to become parties to
such absurdities. We do not mean that they will not see things,
6

hear voices, and gain certain mediumistic powers. We mean that

they will be less useful after they have secured those powers
than before, for they will have to unlearn again all those things
and habits which they learned unwisely.
7. The Masters are ever waiting to entrust their disciples and
students who show desire to receive with that wisdom which
the world so sadly needs. If the student desires to go forth and
teach, he will be given a work to dothat is, if he will honestly,
sincerely, and intelligently prepare himself for his labors. The
reason why so many false doctrines are being taught is that
people who have an idea do not ask themselves, Is this theory
which I have, true? Am I living the sort of a life that would
permit me to receive real truth into my soul? Am I unselfish,
open, obedient, humble, and consecrated? Have I developed my
mind so that it can think? Have I opened my heart so that it can
feel? If I have not, then the thing which I have received is
distorted by the glass through which it shines, and all I can give
the world is a distorted image, a dishonest representation of
truth. Have I actually consecrated my life and all that I am,
unselfishly and without reservation, or am I only an intellectual
dabbler? Am I a success or a failure in life? Am I surrounded by
friends or by enemies of my own making? Am I respected by my
community? Do I allow other people to live their own lives, or
am I trying to force my beliefs upon all with whom I come in
contact? Have I, or have I not, consciously and beyond all
possibility of mental exaggeration, received personal instruction
from the inner schools? I and I alone know that. The rest of the
world, except the enlightened few, must believe what I say. If I
have not received such instructions, am I big enough to admit it
and say, with respect to my doctrines, that they are only my own
opinions; or am I palming off these opinions as cosmic truths
upon no firmer ground than the fact that I believe them?
All these questions the student must ask himself, for he alone
can answer them; but he is capable of injuring many if he is not
honest in his statements concerning these fun- damental truths.
If every teacher and student would thus interrogate himself,
endless sorrow could be avoided, for he would realize that as an
evil tree cannot bring forth good fruit, neither can a sin-filled
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body nor a perverted mind be the channel for the transmission of

wisdom. Like begets like; the eccentric individual thinks
eccentric thoughts, while the sane mind views all things sanely.
8. Psychologists today teach how one person may influence
another to do things otherwise foreign to his nature. Let each
student of the Mystery School be careful, therefore, when he
studies with psychologists that the psychologist does not turn
the tables on him. If he teaches you how to gain some advantage
over another and twist that individual to your own ends, take
care that he does not discover your gullibility and capitalize on
you by way of demonstrating the application of his own
philosophy. These things work both ways, and if you expect to
psychologize others you must expect to be psychologized in
turn; for it is a poor rule that does not work both ways. It is,
however, a good rule which most people are willing to have
turned around and applied to them. Psychology has
psychologized the public and, like the children of Hamlin town
who followed the Pied Piper, immature minds have followed
false teachings until they have disappeared into the unknown.
9. Among the so-called students of truth we see the fruitage of
the delusions from which the world suffers. Sickly, nervous, no
longer capable of solving their own problems, they sit around
treating each other, waiting like spiritual Micawbers for
something to turn up. These people were once useful,
intelligent members of their community, but they are now so
involved in mental absurdities that they are useless both to
themselves and to society in general. Most of all, they are like
gaunt scarecrows who frighten others from the paths of wisdom.
10. The Ancient Wisdom is sane. It seeks to solve the problems
with which we are surrounded today. It is spiritual and
reasonable, in the highest sense of the word. It is seeking to
develop better men and women to meet the problems of future
generations. It is based upon the law of cause and effect. It has no
patented formulae, no shortcuts, but builds firmly and solidly the
characters of those who unite themselves with its work. It is not
led by mountebank teachers, but by great minds that have
dedicated themselves since the beginning of the world to the
promulgation of the sacred truths. It speaks with the experience
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of eternity, for it has led a thousand nations into being and buried
as many when they turned from its course. The nations of
antiquity which still exist are the ones which have preserved its
laws, while those that have fallen are the ones that have ignored
its commandments.
There is no greater honor than to be called to the service of
this eternal Wisdom which was before the beginning and which
will ultimately become the visible exoteric ruling body of the
planet. Through the doors of its temple man passes from the
temporal to the eternal, from ignorance to wisdom. It is strong
and great, this Ancient Wisdom. It is the earth moistened with
the waters of life in which are planted the seeds of doctrines,
faiths, and religions. All these are dependent upon it for
nourishment and growth. They blossom forth and are glorified,
but the dark and mysterious soil in which they all grow is the
Ancient Wisdom. From it they come; to it they will again return.
They are temporal; it is eternal.

THE COMING OF THE MYSTERY SCHOOLS

Since earliest times, the belief in a superior and supreme
Being manifesting in totality what man manifests only in part has
been the common property of human creatures. The mindless
man struggling up through the muck and mire of the Paleozoic
fens beat his hairy breast with long, misshapen arms and raised
his cry to an unknown God. Even the hairy anthropoids of today
have certain rudiments of religious worship. Soulless but aware,
they turn their half-formed faces to the sky and clasp their hands
as though in prayer. No one knows whence came the spirit of
worshipthe great desire to express thankfulness for the mere
privilege of existingbut it is as old as history. The first writings
are of the gods. Probably the first buildings were temples, for we
are realizing more day by day that every structure in Nature is
a sanctuary built without the voice of workmen or the sound of
hammers. It is not only a sanctuary but also an altar. It is not
only the altar, but also the offering laid upon the altar. There is
no voice, no people that does not bear witness to some God, some
presence felt in the silence, some power seen in heaven.
All human beings are divided into four general classes, but
each one lives in only one part of himself; or rather he minimizes
all other portions and emphasizes this one above the rest. The
lowest of these divisions is the physical nature, and those who
dwell therein are of the earth, earthy; they live only for the
gratification of their physical natures. Their idea of heaven is a
place where there is food, feasting, and little or no work. They
are the Brahmanic Sudras who, born in chains, are doomed to
live and die in shackles of low organic quality. The very structure
of the bones and flesh prohibits fineness in texture
either of
body or soul. Their minds are only partly active. Their bodies
resemble prisons more than dwelling places. They differ from
the finer temperaments as the dray horse differs from the
Arabian thoroughbred. Like the former, they live to labor,
plodding along to a mediocre destiny. They are the laborers who
must in truth earn their bread by the sweat of their brows. Give
them opulence and they cannot retain it. Give them luxuries, and
10

they do not appreciate them. They are the dark earthy ones who
must ever bow before intelligence. They do not love God, for they
cannot know Him. They are like the hairy anthropoids, raising
their hands to unknown elements.
The second division is made up of the artisans and those who
labor both with mind and hand. They are the brown men of the
Indian myth. They buy, sell, and exchange. To their basic
dullness has been added a certain cunning and some intelligence.
Having a mind, they control the mindless. They are the petty
shopkeepers and those of a similar class who are gradually
exchanging the labor of the hand for the labor of the head. Not
having the mental organism with which to reason, they fill the
places of worship where thinking is done for them. They are the
ones who allow their clergy to decide all spiritual problems for
them, feeling themselves incapable of assuming the onus of
heavy thinking. As a result, their ideas of eternity are rather
abstract and their credulity is utilized as a commercial asset by
certain types of minds who consider it legitimate to capitalize on
the ignorance of others.
The third class is made up of the scientists. With microscope,
telescope, and other apparatus still more complex, they attack
the boundary lines of the known and wage war upon the limitless
chaos. Those who wage this war in the cause of science are
mostly concrete thinkers who follow as far as their instruments
will lead them and then must wait for instruments still more
powerful. Most of these minds are atheistic or at least agnostic
that is, of course, unless they have two standards, one to last six
days in the laboratory and the other to be assumed Sunday
morning in church. The miracles of theology are incapable of
chemical analysis and are consequently taken cum grano salis by
the scientific world. Therefore the controversy between science
and theology is bequeathed as a legacy to have and to hold upon
that helpless posterity who come into the world to inherit the
debate.
The fourth and highest group embraces philosophers,
musicians, and artists, all living in an abstract mental world
surrounded by dreams and visions wholly unrecognizable by the
other types. They have reached beyond the world of academic
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education to the world of creative idealism, which is at present

the highest function of the human mind. This world is the
dwelling place of genius, of invention, and of the things which
lower mentalities can only accept but never analyze. Religiously,
these minds are deistic. Most of them are monotheistsbelievers
in one God. Many of them are mystics or occultists, and,
although possibly not yet sufficiently advanced to recognize their
doctrines, yet belong to that finer type of mind capable of
piercing the veil which divides the shadow from the substance.
In all human nature there is a certain expression of primitive
instinct. With the desire for food which expresses the hunger of
the material nature and the desire for freedom which expresses
the hunger of the intellectual nature is also found that
appreciation for the unknownthat aspiration which bears
witness to the slumbering germ of a spiritual nature which
somewhere in the constitution of all living things lies dormant
and apparently lifeless.
As soon as man was capable of thought his mind turned upon
himself. He sought to find a solution to the mystery of his own
existence, which his unfolding intelligence was revealing to him
in greater fullness every day. What am I? Why am I here? What
lies beyond the horizon line of futurity? These were the great
problems which confronted the primitive man, and these are also
the great problems which confront the men and women of
today.
Religions have gradually been evolved as man sought to
explain himself. Once they were few and simple; now they are
many and complicated. This in itself shows the ever-unfolding
faculty range of the human mind. The primitive man could count
up to only the number of his own fingers. Since then, however,
the human mind has conceived mathematics, and by this science
can now deal in infinite computations of numbers with at least
some degree of intelligence. The greatest proof of the evolution of
the human mind is found in the development of mans
handiwork. The hollowed log of the primitive savage has become
the great steamship of today. This great development which has
gradually been brought about through the ages is not the result of
the miraculous trans- formation of natural substances but the
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gradual growth of the human mind, which is molding all it

contacts into ever more complicated forms as the result of its
ever-increasing senses and functions.
Religion is the outgrowth of many ages of spiritual hunger,
when the soul of the primitive man, finding itself insufficient,
turned in awe to the immensity of Nature, in whose endless
pageantry it saw a power far greater than itself. The savage
turned to the winds and found in them something superior to
himself. He trembled in fear at the voice of the thunder; fell
prostrate in terror as great storms swept through the primitive
world and volcanic craters belched forth red-hot stones and
ashes. He offered sacrifice to the gods of the air that they should
spare him; he cried from the tops of the mountains and offered
incense to the stars. He could not find God anywhere, so offered
sacrifice to Him everywhere. He saw his crops burn for lack of
water, his children sicken about him. His hopes were dashed to
the ground by an unknown, unnamed thing which, though he
could not understand, was the determining factor in every
thought and action of his life. This was undoubtedly the origin of
religion as man knows it. We remember the words of Pope: Lo,
the poor Indian! whose untutored mind sees God in clouds, or
hears Him in the wind.
Man is small; Nature is great. Man is finite; Nature is infinite.
Man struggling against Nature is like a tiny boat buffeted by the
waves. In the endless grinding wheels of Nature ancient man
recognized power. He realized that there was something greater
than himselfa power that was supreme. He longed to exercise
it, and through millions of years struggled, like Hiawatha and the
Maize King, to extract from unknown power the secret of its
greatness. Like Isis, he conjured Ra to tell his name and sought
again and again to raise the veils of the World Virgin. He found
that some things which he did destroyed him, while others
brought him happiness and peace. He sought to learn which was
which, and why, realizing that his very existence depended upon
the wisdom of his choice.
Finding at last that he could not master Nature by force, he
sought to master it through obedience. Our religious codes are
largely the outcome of primitive experiments as the human
13

mind, struggling for survival, gradually learned the will of Nature

and molded itself into that will.
Today we are privileged to look back upon the history of the
race and profit by the experience of the ages. Saints, sages, and
saviors unnumbered have lived and died grappling with the
problem of human destiny. The fruitage of their labors is
preserved to us in the scriptures and philosophies of all nations.
What are the so-called sacred books? Are they not merely the
contributions to the knowledge of the world made by those who,
devoting their lives to the problems of humanity and learning to
solve them, have wandered alone yet unafraid in those causal
worlds which man calls Nature?
Gradually man has built the body or institution he calls
religion. It is a mental temple, its dome upheld by a number of
columns, each of these columns one of the faiths of men. The
East, the West, the North, and the South have contributed either
to the strength or the beauty of that structure. The entire
building, however, is a material thing. It is the offering of man to
the Unknown. As the spirit enters the human body when the
embryo reaches a certain degree of unfoldment, so will the spirit
of Truth enter the religious body when that structure has
adequately prepared itself for such a coming.
The world knows many religions, but Nature has but one
Truth. All so-called faiths and doctrines are contributing to the
knowledge of that one Truth. All are expressing one ideal through
a multitude of tongues. There is a babel on the earth, but there is
only one voice in the heavens. All faiths are seeking to answer
one question: What is the purpose of existence? Each answers
it differently. When all are gathered together in their diversities,
Truth is established, for Truth is the sum of all these things.
Reality is all things unto all men.
The Ancient Wisdom is the invisible, spiritual side of religion
which quickens the body of religion. It is the one spirit which
speaks through a multitude of tongues. It is that presence which
enters in when its temple has been built by the body of its
workmen. It vivifies the body of faith, making it alive and not
merely a series of empty shells. Like the gods of India, it has
14

many arms and many heads, but only one heart.

In the very early period of human differentiation, man was
incapable of self-government, but was ruled by those appointed
by Nature to preserve him and unfold him to the point when he
would be capable of taking care of himself. We are told that when
our solar system began its labors, spirits of wise beings from
other solar systems came to us and taught us the ways of wisdom
that we might have that birthright of knowledge which God
gives to all His creations. It was these minds which are said to
have founded the Mystery Schools of the Ancient Wisdom, for
this Wisdom was the knowledge of the will of Nature for Her
children.
The greatest art in all the world is the art of being natural, for
that which is natural shall survive. For ages religion has been
founded upon a false hypothesis. It has sought to fill the world
with miracles and unnatural things. It has sought to dictate and
dogmatize. For this reason it is failing. Religion is a body, but
today it is a soulless body. It has not built its tabernacle according
to the law. It is not serving intelligently and honestly the needs of
the human race, but rather is involving itself and its members in
endless dissensions of creed, doctrines, and codes, forgetting
entirely the spirit of Truth. As a result, one of the most
important elements of human life is gradually removing itself
from the world; and for lack of an honest, intelligent, fairminded, and progressive religion we have an age of extreme
materialism when the God of man merely changes from a gilded
figure of an unknown God to a gilded coin with distinctly
practical uses.
The Ancient Wisdom tells us that there is but one religion and
that its seed was planted in the souls of things with the beginning
of the world. It became a mighty tree with its roots in heaven
and its branches on earth, like the sacred banyan of India. As all
the branches depend upon one trunk, so all faiths and religions
depend upon one source, one light for all that they have been,
are, or ever shall be. Some branches are large and strong, while
others are small and weak, but through all of them courses one
life. That life is light, and that light is the life of men.
15

The Ancient Wisdom knows neither heathen, nor Christian,

nor pagan. It recognizes only many branches on one tree, each
branch in itself incomplete but each part of the Tree of Faith.
The Tree asks nothing of the branches, other than that they shall
be true to the Tree and bear true witness of the life coursing
through the Tree. The Ancient Wisdom is the life in the Tree of
Faith. We do not see the life. We see only the leaves and branches
which bear witness to the life, but in due season the miracle of
the tree is accomplished. The life of the tree is glorified in the
bud and in the flower. The life of the tree is consummated in the
fruit of the tree. The glory of the life of that tree is in the new
seed which bears full witness to the creative power of all that has
gone before.
This tree is indeed a Tree of Life, for without the higher and
finer sentiments man does not live; he merely exists. If any
branch of that tree does not bear fruit, the Master tells us that it
shall be cut off and cast into the fire. It is the duty of all living
things to produce some truly constructive labor as recognition of
the divine life which is within them. God is most glorified when
His children glorify His spirit within themselves.
In the remote past the gods walked with men and while the
instructors from the invisible planes of Nature were still laboring
with the infant humanity of this planet, they chose from among
the sons of men the wisest and the truest. These they labored
with, preparing them to carry on the work of the gods after the
spiritual hierarchies themselves had withdrawn into the
invisible worlds. With these specially ordained and illumined
sons they left the keys of their great wisdom, which was the
knowledge of good and evil. They ordained these anointed and
appointed ones to be priests or mediators between themselves
(the gods) and that humanity which had not yet developed the
eyes which permitted them to gaze into the face of Truth and
live.
Overshadowed by the divine prerogative, these illumined
ones, founded what we now know as the Ancient Mysteries.
These were schools of religious truths, religion being here used
in its sense of implying divine wisdom. To these spiritual
16

universities were admitted the most worthy and most capable of

the sons of men. At first these schools were publicly recognized.
Great temples were built to house the priests and serve as
chambers of initiation. The record of the mystical arcane was in
the form of carvings, baked clay tablets, and papyrus rolls.
Generation after generation was illumined by the wisdom
secreted in these sacred repositories.
Gradually a separation took place among the schools of the
Mysteries. The zeal of the priests to spread their doctrines in
many cases apparently exceeded their intelligence. As a result,
many were allowed to enter the temples before they had really
prepared themselves for the wisdom they were to receive. The
result was that these untutored minds, slowly gaining positions
of authority, became at last incapable of maintaining the
institution because they were unable to contact the spiritual
powers behind the material enterprise. So the Mystery Schools
vanished. The spiritual hierarchy, served through all generations
by a limited number of true and devoted followers, withdrew
from the world; while the colossal material organizations, having
no longer any contact with their divine source, wandered in
circles, daily becoming more involved in the rituals and symbols
which they had lost the power of interpreting.
An interesting and concrete example of the deterioration of
the Mystery Schools and their rituals is found in the childrens
Punch and Judy play. For hundreds of years the frivolous of all
Western nations have laughed at the strange antics of these little
figures. The world has long forgotten that this play originated
among the early Christian mystics, where Punch was Pontius
Pilate and Judy was Judas Iscariot. The little club which Punch
carries is a degeneration of the ancient scepters which were
carried by Roman dignitaries in the Holy Land. It is also quite
probable that the famous scene between Punch and the baby is
taken from the early Christian story of the Slaughter of the
Innocents.
It is really remarkable how down through the ages, by word of
mouth, by allegory and symbol, and by natural example, the
truths revealed to the ancients have been perpetuated to our own
day and yet have ever been concealed from the eyes of the
17

profane. It has been said that wisdom lies not in seeing things but
in seeing through things. For the occultist at least, this is doubly
true.
During the Atlantean periods of which Plato dreamed, the
work of gathering and arranging the Ancient Wisdom went on
apace, for the people of Atlantis were the greatest exponents of
concrete thought the world has ever known. The Atlanteans
never fully understood the wisdom that was theirs, for even in
those early times the gods had withdrawn from the mass of
humanity, and spoke to man only through appointed priests and
oracles. The method of communication used by the spiritual
powers is faithfully set out by Josephus in his description of the
Ark of the Covenant and the priests who served it. This ark was
an oracle, and the gods spoke to the high priest by means of the
language of symbolism. From the Atlanteans, with their ancient
Tabernacle Mysteries, we have secured nearly all that we know
concerning the Ancient Wisdom and its Mysteries. According to
the Sacred Book, they were the keepers of the spiritual records
which had been given to them by their progenitors, the Serpent
Kings, who reigned over the earth.
It was these Serpent Kings who founded the Mystery Schools
which later appeared as the Egyptian and Brahman Mysteries and
other forms of ancient occultism. The serpent was their symbol,
for they taught man the use of the creative energy which courses
through Nature and his own bodies as a serpentine line of force.
They were the true Sons of Light, and from them have descended
a long line of adepts and initiates duly tried and proven according
to the law. These have kept alight the divine truths through
many generations of ignorance and thoughtlessness. The later
Atlantean world crumbled because it wavered from the law. It
forgot that Nature was the ruler of all things, and in attempting
to survive unnaturally it was destroyed. Before its disintegration,
however, the Ancient Wisdom passed into the new Aryan world,
where from the heart of the lofty Himalayas its adepts and
initiates began the process of building a new people to be the
living tabernacles of the gods among men.
Man has not always been a material being. Eternities ago he
was a spiritual creature, of radiant and glorious powers.
18

Gradually he assumed the coats of skins which we call bodies,

and his radiance was darkened by the sheaths of clay. Little by
little he lost touch with his Fathers, the Sons of Light, and began
to wander in darkness. At the time when the third eye closed in
man, during the period of the ancient Lemurian world, the
human race lost contact with its invisible teachers. Gradually
even the memory of them faded out until only myths and legends
remained. Mythology is the authentic record of those periods of
transition when the diviner sparks were gradually assuming the
bodies of mortality.
But man was never left to wander alone in ignorance. When
the ties connecting him to the unseen worlds were broken,
certain methods were established whereby the will of the gods
could be made known. To this end, a certain number of men and
women were instructed how to bridge the chasm which then
separated the gods from men. The method of establishing this
communication was the greatest of all the secrets of ancient
occultism. This secret has been preserved for the race, for at a
later time all human beings will be able to communicate directly
with the gods once more. During the great interval of ages, this
wisdom has been perpetuated in the Mystery Schools, and a few
chosen disciples in each generation have been given the sacred
privilege of knowing the gods. This wisdom and the power and
knowledge they have gained they in turn impart to a few chosen
and beloved disciples. Thus the work is carried on.
The ability of the Mystery Schools to communicate with the
invisible worlds is the basis of their power; for all the creative
hierarchies dwell in the unseen worlds, and there the disciple
must go in order to consult them. The reason for this is that the
human race is the only one in our scheme of things that is
equipped with both a physical and a mental body. The gods, socalled, have never descended into physical substance.
Consequently, having no body composed of dense chemical
elements, they are incapable of manifesting here. In order to
communicate with them, man must, therefore, learn to function
consciously in his own invisible bodies. When he is capable of
doing this, he can communicate with the spiritual beings who
dwell in similar superphysical substances. Thus, while religion
19

deals only with fancies, theorems, and beliefs, the initiates of the
Ancient Wisdom go straight to the fountainhead of wisdom and,
learning the will of the gods, make that will the law of their lives.
The initiate does not guess, wonder or soliloquize; he labors with
facts for he is one with the truths of Nature.
The secret path of spiritual illumination is the way which the
planetary Logos has established that His children might learn to
know of Him and accomplish His ends. The Logos is surrounded
by a hierarchy of superhuman beings and also by a group of great
initiates who may be called the fruitage of the human world
period. These great initiates, with their divinely-inspired minds,
are established as mighty pillars in the House of their God. They
are the supports of the Temple of Human Progress. These great
minds were called by the ancient Jewish mystics The Cedars of
Lebanon. These are the trees which Solomon is supposed to
have cut from the forests of earth to use as the mainstays of his
divine temple.
From north, east, south, and west the secret truths of these
initiated minds have been gathered. The adepts and mystics of all
nations have given to their disciples the fruitage of their
investigations while functioning in the invisible worlds. The
Mysteries Schools, fulfilling the ancient law, are fashioned in the
pattern of Nature, and we know them today as the seven Great
Schools of the Mysteries. All these are branches of one tree
which grows in the center of the Garden of the Lord, watered by
the four rivers (the wisdom of the four worlds). As every ray of
light breaks into seven colors when it strikes a prism, so this
ancient truth, striking the prismatic body of the material world,
appears in a septenary body. This body is called the seven-headed
serpent, for although it speaks with seven mouths it has but one
brain, one life, one origin.
The priests of the Mysteries were symbolized as a serpent,
sometimes called Hydra. From this word we have secured our
common word, hydrant. As the hydrant carries water, so through
the hydra-body of the initiate pass the waters of life. He is,
therefore, a tube or channel through which they are
disseminated like water from the nozzle of a hydrant.
20

These seven schools, each composed of twelve initiates and

their disciples surrounding a thirteenth exalted brother, are the
God-ordained perpetuators of the Ancient Wisdom as it has come
from the dawn of the world when the gods descended from the
nebula of the sun and took up their dwelling place on the sacred
island at the north polar cap.
As this document is not intended for propaganda purposes, we
shall not name any of these schools, but they represent the seven
planets and the seven great paths. They represent also the seven
vital organs of the human body and the seven vials which pour
out their contents upon the world. All disciples seeking to gain
knowledge concerning the laws of Nature must secure that
wisdom through one of these seven channels appointed by the
Infinite for the furtherance of His peculiar work. Every one of
these Mystery Schools is invisible and unknown. They can only
be found after long searching and repeated disappointment. In
recognition of the dignity of these schools and the sanctity of the
wisdom which they represent, this treatise has been prepared to
give in a simple way some of the marvelous truths for which
they stand.
Every hundred years the voice of the Great School is heard,
and into the world comes one to bear witness to the unseen. He
speaks with the voice of wisdom, and he is overshadowed by the
seven lights. Gradually the Mystery School (the seven branches
considered as a unit) is leavening the entire loaf of human
thought. Today as never before men are turning to search for
their gods; or we should say they are rather turning away in
disgust from our age of materiality which is slowly crushing the
beauty and spirituality out of life. Our materiality is destroying
the souls of men; it is breaking the heart of the world; it is
stifling the finer side of every nature, and something within man
is revolting against this unnatural oppression. Many who have
never given it thought before are now wondering what the end
of it all will be, how far the human race can involve itself
without bringing the entire structure of modern ethics crashing
down in ruins.
Within the last fifty years, thousands have become spiritual
21

pilgrims and taken up their search for truth, seeking amid the
hills and valleys of the human soul for the answer to the riddle of
destiny. They are seeking for those mystic Masters of Wisdom
known to legend but of whom history bears no record.
Throughout all this searching there is a great uncertainty, but
one or two facts stand out very clearly. First, the majority of
people do not know what they are looking for. If they should
meet truth, they would not recognize it. The Masters they seek
are about them every day; but like Sir Launfal they journey into
distant lands, seeking for those things which are upon their own
doorsteps. Secondly, they would not accept wisdom if they
should find it. They would all be glad to have the power that the
Masters have, but few would labor unselfishly and untiringly for
ages to secure that power and then consecrate it unreservedly to
the good of humanity.
Before passing on to our next subject, let us sum up a few
points to be remembered concerning the Great Work and its
workers in the world.
1. The instinct of reverence for the Unknown is implanted in
all human life. It seems that even many of the higher animals
must have it, for as they sit at the feet of their beloved masters
their animal souls speak through upturned eyes filled with love
and tenderness. The love of the dog for its master and the love of
the disciple for his teacher are closely allied. The dog asks for
nothing but kind words and will lay down its life for its master.
Such is true devotion. From the savage upward, reverence and
devotion to the gods form part of the moral code of all humanity.
Many may deny it, but in the form of either faith, fear, or
superstition it persists.
2. The Maker of the great plan which we call life, the Being
from which we have been differentiated, has given man certain
potentialities; these when awakened to dynamic powers will give
to each the faculties whereby he may know that plan. By learning
it himself and applying his wisdom, he may then reach the
position where he can assist others to harmonize their lives with
the same law.
22

3. For the purpose of disseminating this wisdom wisely

among all the nations of the earth, the Schools of the Ancient
Mysteries have been established, not by the will of man but by
the gods themselves laboring through channels chosen from the
most highly evolved children of earth.
4. Having established these schools, the superior intelligences
became the central invisible powers of these schools and are still
in actual communication with the Adepts and Masters who at the
present time manipulate the destinies of these secret orders.
5. All growth spiritually must take place through one of the
seven channels appointed by Nature for that purpose, and at
some stage in his spiritual growth each disciple will enter the
planetary path best fitted to evolve the qualities that lie dormant
within himself.
6. These seven schools, together with their branches in all
parts of the earth, constitute the Great White Lodge. This is the
divine institution appointed to give the Ancient Wisdom to our
planet. It is composed of all of the initiates and adepts of the
White Path and forms the invisible government of the earth.
7. The Ancient Wisdom contains the true and accurate
knowledge of the plan whereby the gods, man and the universe
were established, are being maintained, and will later be
dissolved into eternity. It is the knowledge of all things in their
relation to God, Nature and themselves, and it is the only guide
by which man can be shown the path he must follow if he would
liberate himself from the ignorance and darkness of materiality.
8. Anyone may walk that path who will accept and live up
to the obligations which the Ancient Wisdom places upon all
who would learn the mysteries of life and death. If they will live
the life which it points out, they shall know not only the
doctrine which it preaches but also the Great Ones who have
been chosen by their own virtues to teach their younger brethren
the Ancient Wisdom.

23

THE MYSTERY SCHOOLS

In all the schools of the Ancient Wisdom the members are
divided into three general classes or groups. Every seeker after
truth is in one of these divisions, whether conscious of it or not.
The esoteric teachings of all religions are the same. The ends to
be attained are identical in every case. The only difference
between them is that each school is especially fitted to reach and
work with the type of mind and body of the people among
whom it is established. In other words, we may say that the
Mystery Schools interpret truth along the lines of the familiar,
clothing wisdom in symbol and allegory familiar to those who
are supposed to receive it. All the schools demand the same
inflexible standards of consecration and virtue, teaching that each
student and candidate must build his own character, unfold his
own spiritual powers, and control his own lower nature before
he can receive assistance from any superior source.
When little children come into this world they are sent to our
public and private schools in order to prepare themselves
intelligently for their period of activity here. While they are
young and uninformed, their parents protect them, but when
they reach maturity they are expected to assume the
responsibilities of life and help others as they themselves have
been assisted. No one is born without responsibility. Each living
thing is responsible for itself, and when it fails to assume its
individual responsibilities others must suffer as well as the
thoughtless one.
As growing children are instructed in the laws governing their
environments in order that they may intelligently assist in
molding the destiny of the race, so the Mystery Schools are
instructing those children of men who desire to know the laws
that govern the unseen world. These laws, although entirely
unknown to the average individual, play an important part in
everyday life. The Mystery Schools are universities where the
spiritual nature is unfolded and trained, and man is prepared to
become an active worker in the great plan of cosmic progress.
24

The world we live in is a world of effects. Around us, but

invisible, are the worlds of causation. They are the realities,
while the visible, which lives through the power of the invisible,
is the illusion. No matter how deeply we study the material arts
and sciences, we can never find out the real cause of anything.
Science is still seeking and will continue to search indefinitely for
a real foundation upon which to work.
The four great questions upon which all knowledge should be
based remain unanswered, and science is forced to admit that
they are beyond the scope of modern mentality. What is life?
What is consciousness? What is force? What is mind? None can
answer, for these are invisible things, incapable of being
measured or analyzed, consequently no material mind incapable
of reason beyond the point of concrete vision will ever solve
their riddle.
If we would step across the line which divides the true from
the false, the spiritual from the material, the eternal from the
temporal, we must realize that the Mystery Schools were
established in the world so that this transition might be possible.
Through the special instruction and understanding gained by
membership and graduation from these institutions, man is
enabled to become a citizen of two worlds, for the schools
themselves are of two worlds. Their gateways are in the material
world, otherwise none would know that they exist; but the
temples themselves are in the spiritual substances of Nature. In
order to reach these temples, candidates must learn to function in
the so-called invisible substances. The worlds of causation are
invisible only because they are beyond the range of our sense
perceptions. By certain forms of culture, however, it is possible
to develop sense perceptions at present latent in the average
individual. These senses, being more highly evolved than those
we ordinarily use, are capable of studying and exploring the socalled causal worlds.
As power is given to man commensurate to his wisdom and
understanding, it is not safe at the present time to reveal to the
world at large the methods whereby entrance to the invisible
world is possible. If this knowledge were given to selfish people
25

unprepared for their responsibility, they would be able to

destroy the universe, either through perversion or ignorance. In
order to protect this sacred wisdom obstacles have been placed in
the way of its attainment which only the sincere and courageous
would be strong enough to overcome. Years of service, selfpurification and self-mastery must be passed through before any
candidate will be admitted to the path of wisdom.
Three steps (degrees) lead up to the temple door, and all who
wish to enter, whatever their race or their religion, must climb
them. There is no other legitimate way of gaining wisdom. Those
who seek to enter the Temple of the Mysteries by any way other
than the gate appointed by the Masters, the same are thieves and
robbers. Man is willing to spend from ten to fifteen years on his
material education in order that he may surpass his fellow man
in some pursuit. Should he, then, expect to attain his spiritual
wisdom in any shorter time?
The position a person occupies in the Mystery Schools is not
the result of choice, ballot or election; it is his life and the way
that he lives it that is the determining factor in all his spiritual
studies. He is automatically placed upon the path of wisdom
according to his vices and virtues. The rapidity of his
advancement depends wholly upon his own
meritsthe
sincerity, integrity, and devotion which marks his daily life. He
may remain many years in one grade or pass like a comet
through many grades in a few years. This depends entirely on
how sincerely and honestly he has labored and how completely
he has mastered the temperaments and failings which hold him
back.
The three divisions into which disciples of the Great Work are
divided are given to us out of great antiquity. They are the same
divisions that we find among the priests of the tabernacle of the
Jews; they are the same as the caste divisions of India, and many
others. We may consider them under three headings, as follows:
The first degree is that of Student. This is the lowest of the
three grades of the Mystery Schools, and is composed of persons
of either sex who have accepted the Masters of Wisdom and their
work of unfolding human consciousness as the greatest reality in
26

life and who have, of their own free will, joined themselves to
the cause of human progress. This does not mean that they have
sworn adherence to any individual or material organization. It
means that they have sanctified their lives and dedicated their
efforts to humanitarian service, which is the true path of
mastery and the only road which escapes the pitfalls of egotism
and commercialism.
Service is a great word. It means a devotion to the needs of the
masses which is so strong, perfect, and unselfish that wealth,
honors, and all things this world holds dear, will be given up
instantly, gladly, and without the sense of sacrifice in the service
of the ideal it has espoused. The class of student includes all who
think, read, study, and aspire along the lines of the Ancient
Wisdom. In its ranks are all so-called independent occultists,
various kinds of untrained psychics, mediums, psychologists and
others who have no direct connection with the teachers from any
division of the Great School but who are seeking according to
their own light to understand the initiates words as they have
heard them or found them recorded in literature.
In this group we also find many student teachers who, while
not initiated into the Mysteries, are seeking to assist others on
the path of wisdom. Such a one was Socrates, who, while
himself ignorant concerning many things, gave to the world two
of its greatest initiates, Plato and Aristotle.
The student is generally without any actual proof of the thing
he believes. Some intuitive voice within, however, tells him that
the studies he is laboring with are true. He must so accept them.
The privilege of knowing the reason for the things that he does,
is not given to him as yet. He must obey blindly the great laws as
they are revealed to him and await the pleasure of the Elder
Brothers. During these years of spiritual darkness he must spend
his life in self-improvement along those lines which he normally
recognizes as virtuous and true. He must consecrate himself to
the labor of preparing his nature for the greater responsibilities
that are to come.
Over a hundred years ago a great disciple of alchemy and
magical philosophies compiled a series of suggestive rules for
27

those who desire to become true students of wisdom. We have

extracted from the writings of Francis Barrett the following
thoughts (not quoted in full):
Lesson I. Learn to cast away from thee all vile affections ... and
in constancy of mind let all thy dealings be free from deceit and
hypocrisy.
Lesson II. Keep thine own and thy neighbors secrets; court not
the favors of the rich; despise not the poor, for he who does will
be poorer than the poorest.
Lesson III. Give to the needy and unfortunate what little thou
canst spare; for he that has but little, whatever he spares to the
miserable, God shall amply reward him.
Lesson IV. Be merciful to those who offend thee or who have
injured thee; for what shall the mans heart be who would take
heavy vengeance on a slight offense? Thou shalt forgive thy
brother until seventy times seven.
Lesson V. Be not hasty to condemn the actions of others, lest
thou shouldst, the next hour, fall into the very same error;
despise scandal and tattling; and let thy words be few.
Lesson VI. Study day and night and supplicate thy Creator that
He would be pleased to grant thee knowledge and understanding.
Lesson VII. [Omitted as irrelevant.]
Lesson VIII. Avoid gluttony and all excessit is very
pernicious, and from the Devil: these are the things that
constantly tempt man, and by which he falls a prey to his
spiritual adversary; for he is rendered incapable of receiving any
good or divine gift.
Lesson IX. Covet not much gold, but learn to be satisfied with
enough; for to desire more than enough is to offend the Deity.
These rules for spiritual propriety are as good today as when
they were first written, and should be deeply considered by all
28

students, for all things come to man by attraction and if seeds of

wisdom and virtue are not within himself, the gods can bestow
nothing upon him. The duty of every student of the Ancient
Wisdom is to make himself valuable to his fellow men, for when
he does this he makes himself valuable to the plan of Nature.
The student must always realize that he is preparing himself
to become the hands and feet of Wisdom, for when Wisdom
enters into the soul of man the wise becomes its servant. The
student must always bear witness to the divine urge of progress.
He must train his mind, control his appetites, and make himself
a well-balanced example of human growth. His intellectual
pursuits should be largely along lines which will assist him in his
judgment of human nature. He should study both people and
things. He should not become a recluse, for if he loses touch with
the world and the things of the world he cannot efficiently serve
that which he has given up.
His study is to view life as a place and a time for learning,
realizing that wisdom is the jewel to be extracted from material
existence. He must always keep in mind that he is not studying
for himself alone but is building for the day when, his long years
of preparation finished, his wisdom will be used by still greater
powers to assist in those great problems which ever confront the
world.
Every student should seek to develop talents. He should try to
make two blades of grass grow where one has grown before. He
must become a creative genius, an outstanding
example of
intelligence in the highest sense of the word. But it should
always be unselfishly. He should never become attached either to
the work he is doing or to the positions that he occupies, for the
Master may call him to other labors at any moment. If he can
legitimately and honestly become a power in the community
wherein he dwells, he should assume such responsibilities, for
they offer greater opportunities for the accomplishment of the
greatest good to the greatest number.
It is not expected that a student should have clairvoyant
powers or any personal spiritual abilities. In fact, it is better that
he should not, lest in his unenlightened ignorance he pervert them.
29

Students seeking to gain various forms of mediumship and

psychism by occult exercises and mantrams, should take
warning. (One of the Masters of wisdom has distinctly stated that
all forms of phenomenalism are to be rejected by the student). He
must build a spiritual, mental nature, and not merely allow his
emotional palate to be tickled by weird phenomena. No true
student of any legitimate Master should ever attempt to converse
either with the living or the dead through mediumistic powers.
Some schools have made it clear that students will forfeit their
right to instruction by seeking to communicate with the
departed or by indulging in similar forms of psychism).
The student is not expected to be a great occultist or a great
mystic. Such aspirations belong only to the higher grades. It is,
however, demanded by the Masters of the student that he shall be
simple, humble, honest, and patient, struggling daily to gain
mastery with the true virtue over the undesirable traits of his
own nature.
He is not in a position to dictate what the Masters will have
him do. He must accept unquestioningly the responsibilities that
are given to him of the great Unknown, and fulfill each of them
as honestly and thoroughly as lies in his power. At this period of
probationship the student is gaining mastery over the little
things. Let him make sure that he is successful. Let him struggle
to control the sharp tongue, the critical mind, and the abnormal
viewpoints, that they shall not later bring dishonor upon the
Spirit of Truth when it shall come to dwell within his nature.
The true student is cutting out a finer character from the
rough ashlar that has been given him. He is struggling to
improve each day just a little, asking not for power or light but
for strength to shape his destiny more truly to the standards of
Wisdom. These are the labors of the student. His worthiness to
receive greater knowledge is tested by long years of ignorance,
often by much suffering. Through all he must be obedient,
patient, and true, realizing that each sorrow is an opportunity,
each misfortune a lesson in disguise. These lessons he must learn;
when this task has been done, they vanish to return no more.
When he offers himself to the Masters service, the student is
30

filled with unworthy thoughts and elements. Behind him stretch

many ages of thoughtlessness and crime. His higher bodies are a
mass of bad Karma, and he is totally unfitted for his labors.
Before wisdom can be given to him, it is necessary that his evil
nature be cleansed. So the Masters give him the labor of
purifying himself as the first test of his sincerity. All that follows
depends on how that first work is accomplished.
Thus his consecration often results in years of sorrow for the
student; but everything has its price in Nature, and a cleansed
soul is the price of wisdom, for it is only a balanced and honest
nature that can honestly think or honestly analyze. All the
perversions of the past present their bills and demand payment.
A great spiritual housecleaning follows, for all these bills must be
paid. No true religion teaches a student that these debts can be
escaped. A man does not avoid his responsibilities by becoming
spiritual. He is merely given the privilege of paying his debts
sooner. In this great truth Christianity has been false to its
founder, for Christianity as we have it today is a religion of
vicarious atonements, until in referring to the spiritual status of
the average Christian, one of the Masters stated: The pauper
angels of the Christian heavens. If the student takes up the
Ancient Wisdom to escape his sins, he fails before he begins; for
the Masters want only honest men and women in their service
and all honest people shoulder their own responsibilities.
As the result of this unexpiated Karma, the path of
studentship is often beset with infirmity and suffering, but these
things are the tests which prove the character of the candidate.
He will be accepted by the Masters only if his character survives
these misfortunes and comes through them deepened and
mellowed by the experiences. The student must labor year after
year, waiting in patience and perfect trust until he has so far
succeeded that he is found worthy to receive instruction from
one of the Masters of their disciples.
No student knows when that moment will be, nor should he
desire it to be hastened. His present labor is to serve to the best
of his ability. In the hands of those wiser than himself he has
entrusted his destiny and his immortal spirit, and in patience he
awaits their pleasure. His province is to do; theirs to judge the
31

doing.
The second degree is that of Disciple. In this grade are the
accepted chelas students of an Initiate, Master or Guru. For
them the veil is beginning to lift. They have placed their feet
firmly upon the winding path that leads to the Temple of one of
the seven Great Schools. Instead of wandering far in the search
for wisdom, they gather at the feet of their appointed Master and
learn from him.
Today in occult work there is too much wandering from one
place to another, too much uncertainty in the soul of the student.
Let him choose one path and, having established the integrity of
the teacher and the teaching, remain with that.
One day while the student was laboring in the vineyard of life,
tired but faithful and patient withal, the Master came that way
and stopped to watch the student at his work. The student was
singing at his toil. Each thing he did was accomplished with love
and sincerity. Trust, hope, and consecration were his tools. He
was laboring not for himself but for his brother and his God.
Accompanying every act was a prayera silent consecration of
the work of his hands and the meditations of his heart to that
great invisible Thing in whom he lived and moved and had his
being.
The heavier the load, the greater his joy, for he was doing
good. All this and other things the Master saw. But the student
did not see the Teacher, for the sweat from the laborers brow
ran down into his eyes and blinded him. The Master stepped over
to the student, saying, Leave now your labors and follow me.
The vineyard vanished, the dirt fell from the hands of the
worker, and for a moment he dwelt in space, while before him
was the shining figure of his Master. He sank on his knees at the
feet of the Master and kissed the hem of his robe. Again the
Master spoke: You are my disciple. You have not chosen me; I
have chosen you. You have been faithful unto a few things; now
you shall have power over more and greater things.
Thus is the disciple chosen by his Master and brought into
personal contact with the Teacher, his cosmic benefactor. Each
32

Master has a number of disciples, usually twelve. They are his

chosen sons. He becomes their father, and they leave all else and
cling unto him. As our physical fathers and mothers bring us into
the physical world and help us build our bodies here, so the
Masters give us birth into the unseen spiritual worlds and assist
us to build our superphysical vehicles so that we may function
there. For this the Master is both father and mother, and more;
for he gives us eternal birth while our material parents bring us
only into the illusion.
The disciple does not choose his Master; it is the Master who
calls his disciples from their various labors to follow him. None
not actually and actively engaged in the vineyard of life will ever
be called to the greater work. For the disciple the day of booklearning is over. The day of personal investigation is at hand. He
has been accepted, and now the spiritual worlds centralize upon
him and help him in every possible way. We may say that the
disciples are the esoteric students. They are those who, having
been weighed in the balances, have been found not wanting. They
have reached that point when the discerning eye of the Initiate
notes their sincerity and they are accepted as beyond the liability
of failure.
The Master, after making a personal examination of the auric
bodies of his disciples, gives them individual instruction
concerning the preparation through which they must go before
they can be admitted into the Great School itself.
It is this Teacher, the beloved Guru, and this one alone, who
has the power and right to prescribe any form of occult exercises
such as meditation, concentration, breathing, chanting,
visualizing, and so forth. Students show very poor
discrimination when they allow strangers interested only from a
commercial standpoint to prescribe any form of spiritual
exercise for them. They prove by their ignorance that they
cannot be trusted with greater responsibilities. With his
clairvoyant knowledge the Master will discover the exact
spiritual status of the student and instruct him accordingly,
assisting him to strengthen the weak points and round out the
invisible side of his nature. The work for each disciple is
absolutely individual and hence differs from that of all other
33

disciples. In all this world there are no two people constituted

exactly alike. The physical body merely bears witness and molds
itself into the pattern of the spiritual organism. Therefore this
individuality merely proves the absolute individuality of each
spiritual organism.
No one but a moral murderer or an unmitigated ignoramus
would attempt to prescribe one medicine for all cases. Anyone
who writes a book for general circulation telling an individual
how to develop his spiritual sight must remember that
thousands of people, no two of them alike, will read it, and many
will destroy themselves in seeking to follow instructions which
were not intended for them. Such an individual would thus
prove conclusively that he was mentally unfitted to receive the
instructions in the beginning or he would certainly have retained
sufficient intelligence to use them more wisely.
The true Masters never appear in public teaching large classes
or groups concerning occult exercises, but come privately to
their disciples and instruct each one individually. The ability to
inform the disciple concerning the steps to be taken before his
actual initiation is the result of the high degree of development
reached by the Adept. None who is not an Adept is able to
prescribe for the spiritual needs of students without assuming
heavy Karmic responsibilities. The disciple will probably be
visited at night by his Teacher, who will come in a superphysical
body. The student will feel certain that he is fully awake, and in a
spiritual sense of the word he is, but he will recognize the Master
only through superphysical vision. If he has not developed his
spiritual nature by right living, right thinking and right feeling
during his probation as a student, he will be unable to recognize
the Master when he comes.
The work of the disciple is to learn unquestioning obedience.
As the child obeys its father, so must he obey his Master once
that Master has proven his authority and his virtue. To disobey
the Master in even the slightest particular is to be separated from
him possibly for the rest of his life. The student must obey
unquestioningly the instruction which he receives. To deviate
from it in even the slightest detail may prove fatal to himself. His
work as a disciple is to prepare his embryonic superphysical
34

bodies so that when he is an Initiate he may use them as vehicles

of consciousness.
The third degree is that of Initiate. In this grade are the
accepted and proven disciples who, while out of the physical
body, under the direction of their Teachers, have actually and
consciously taken one or more initiations in the invisible Temple
of a true Mystery School. There are no spiritual initiations given
in the physical world. All the true initiations must take place in
the invisible worlds, for that is the only place where there can be
found those authorized and fitted to give them. The forms and
rituals used here are all exoteric and only symbolic of the true
spiritual rituals used in the Mystery Temples. Today even the
rituals mean very little, for in the majority of cases the student
has not only lost the meaning of the symbolic services, but he has
also forgotten that they had an inner significance. As Eliphas
Levi, the great transcendentalist, has well said, the tests and
obligations of the Mystery Schools are no longer given because
none are sufficiently illumined to understand their inner
significance. Therefore, none are willing to go through their
hardships only to find that their ignorance will remain
unenlightened. This is the great fault which mystics find with
the religions in the world today. In the majority of cases they are
pageantries of empty words.
On the threshold between the visible and the invisible worlds
stands the Dweller, which Lord Bulwer-Lytton has so well
described in his great Rosicrucian novel, Zanoni. This sphinxlike creature, which each must pass on his way to the Temple of
Light, represents the lower nature of the candidate himself.
While the consciousness is within the bodies, it cannot see this
demon, but when outside it gets a detached view of itself, the
lower animal nature made visible through a composite astral
body is seen and recognized for the first time. This spectre the
candidate must pass as he steps across from one world to the
other. In order to accomplish this feat successfully, he must gain
complete control over the forces in his own nature which since
his first differentiation from the animal consciousness have been
building the lower side of his nature. If mentally and spiritually
he has mastered those elements he is strong enough to pass
35

unmoved and unafraid before this phantom of his own

perversions and enter with strength and courage into the
invisible worlds.
When he is able to do this, the candidate shows that he has
taken the first step toward self-mastery. Having accomplished
this and learned to control his own complex organisms, he is now
ready to be given power over greater things.
There are many grades of initiates, and no matter how far a
seeker may pass on the pathway of understanding there is always
something more for him to accomplish. We may compare it to a
man walking toward the horizon. As rapidly as he approaches it,
it recedes from him. No one but the Absolute itself is all-wise,
all-powerful, all-knowing, or all-complete. Wisdom and ignorance
are comparative terms, not only in the material world but in the
spiritual world as well. The mere fact that he has been accepted
by one of the Ancient Schools does not mean that the student has
become all-wise. It merely gives him a little more exalted view.
He merely sees life with slightly broadened vision, but he is still
subject to the laws of Nature. He is still subject to faults and
failings, he is still capable of failure.
With his initiations the disciple gains certain occult powers
that ever increase as he advances along the pathway of
adeptship. As the schools in the material world are divided into
many grades, so the spiritual school in the Mystery Temple is
divided into many stages and degrees. The disciple gradually
passes from one initiation to another as he becomes more
efficient in the labors which the invisible world expects him to
accomplish. As he passes ever higher he gradually increases in
power, wisdom, and understanding. Not, however, until the
initiate reaches a very high degree does he become independent
of the bonds that curb the ordinary human being. We may say
he does not become superior to law until he becomes part of the
law itself, and then he is above breaking it. Even after many
initiations all the laws of human limitation hold good. Initiates
are subject to birth, growth, and old age. Sickness and sorrow still
confront them at every turn. They must return to this life again
like other normal beings until their development carries them to
a state of consciousness much higher than that which the
36

average individual can hope to reach in one lifetime.

There are no initiates who are not clairvoyant, at least to a
certain degree, for they cannot receive their spiritual ordination
until they are capable of functioning consciously out of the
physical body. Neither are there any true initiates who do not
know their true position. Many people come and say, I had a
strange experience in my sleep. Was it an initiation? The answer
in nearly every case is negative. The initiate is in doubt neither as
to what he has accomplished nor what he has been through. The
average student can ask himself, What am I here and now? Am I
worthy to be picked for greater responsibility? If I were a
Master, with all the world to choose from, would I choose myself
for great and responsible works? If I would not, with my
narrowed sight, would the Master be deceived by the slender
virtues I possess and choose me when there are others much
more fit?
There are no Adepts or Masters in this world or upon the
invisible planes who have not passed through all the sorrows and
uncertainties of human experience. They have reached their
present position because they have mastered those uncertainties
and have risen above the circumstances which chain most
people to the selfish side of life. All of the Great Ones have
passed sequentially and gradually from ignorance to wisdom.
None was made overnight. Each was tempted and each was
strong through the moments of temptation. All were persecuted.
Many died for their ideals, preferring wisdom above all treasure
and truth above all power. Each initiate who now sits in session
with the Elder Brothers has earned his position by consecration,
intelligence, and sincerity. These are the magic keys which open
the gates of the Mystery Schools.
Again and again the question is asked, How can we know an
initiate if we come in contact with one? We can only answer,
By their works shall ye know them. After analyzing the lives
and habits of those initiates whom we are able to recognize with
our limited vision, we find that they all adhered to a general
series of rules. Conditions are altered by the needs of the
moment, but among the ancient manifestos we find hints as to
the conduct of adepts and mystics.
37

For many hundreds of years the true Adepts and Initiates

shrouded themselves in an impenetrable veil of mystery. This
procedure served many ends. First, it protected the Initiates from
the endless inconveniences to which they would be subjected by
the curious and the credulous. It also permitted them to live
quietly and silently, to study and pray, unknown and unsuspected
even by their next door neighbor. Then, again, it multiplied the
power which they had over a world which could not oppose
them because it could not discover them. And, lastly, it enabled
these schools and their disciples to escape the persecutions of
religious bigotry and intolerance that have always been felt when
man sought to discover God without benefit of clergy.
The Egyptian Sphinx is supposed to have pointed out the
initiates code of conduct by the symbolic interpretation of the
four creatures composing it. The body of the bull with its great
strength was interpreted to mean the process of labor, to do.
The legs and tail of the lion speak of courage and are interpreted
as meaning to dare. The wings of the eagle bespeak of loftier
things, so they are interpreted as to aspire. The human head,
with its sealed lips, means to be silent. Of all these rules, the
last is the most important.
One of the ancient occult axioms was, If ye know it, be
silent. Today in both the orthodox and occult worlds of religious
thought there is entirely too much talking. There are too many
claiming powers and virtues which they do not possess. Places of
worship have become institutions of debate, while cliques and
clans are breaking off in all directions because idealism has been
wrecked on the rocks of petty personality. There is a surfeit of
initiates, but little wisdom. There is a multitude of pedagogues
and demigods, but all together cannot keep peace in their own
ranks, let alone convert the Gentiles. Nearly all this comes from
too much talking, and making light of serious matters. The names
of the Masters have been dragged in the mud. The Mystery
Schools have merely become part of the paraphernalia with
which to juggle commercial psychology, and the spirit of
reverence and love which the ancient world felt for its initiates
has been lost in our day because of the host of false initiates and
fraudulent psychologists.
38

A true occultist, be he student, disciple, or initiate, never

discloses his position to any except those equally interested and
equally sincere along similar lines. He should do his work
incognito, veiling the truths he has learned in the simple
language of the street, telling men what they should do, not what
he himself is; urging, suggesting, but never forcing either his
opinions or his philosophies upon others; neither is he puffed
up by applause nor disheartened by criticism. He should labor
quietly in the field where he finds himself. He should always be
inconspicuous, silent, and unobtrusive. He should labor
diligently, allowing his work and not his tongue to speak for him.
An initiate or disciple should never state his position publicly,
nor should he discuss his spiritual aspirations. If he has been
privileged to view spiritual phenomena in his own life, if he has
been taken out of his body or is developing clairvoyant powers,
those are the most sacred things in his life. They should never be
spoken of in public, for they are sacred to him and his Master. To
discuss personal powers is the worst breach of etiquette
conceivable in the occult world.
Looking back over the lives of Initiates we note several things
concerning which they were most exacting. We are sorry to find
that students of today are rather lax in these things. Therefore,
we suggest for your consideration the following:
(a) All true occultists abide by the laws of the nations and the
community in which they dwell. While in many cases they
recognize these laws as imperfect, they abide by them lest by
their moral example they should teach the less intelligent to
break the restraining bonds of law and order. It is said that laws
are made for those who break them. We may add that laws were
not made for Initiates, but there is a very small minority of
people intelligent enough to live together honestly without the
assistance of law. No matter how bad these laws are, they are far
superior to the lawlessness which would exist when the mental
hazard of punishment is removed from the untrained and
unregenerated man.
From time to time occultists are dragged into court because
39

they have failed to set a good example to their fellow creatures.

There is no doubt that the element of persecution which existed
in the Middle Ages is still to be found in places and that many are
unjustly persecuted. But still there are entirely too many who,
feeling that their spirituality is superior to that of their fellow
creatures, deliberately ignore the law. Especially is this true
with the wildly fantastic soul-mate and free-love institutions.
These things are not sanctioned under any conditions by the
Ancient Wisdom, for the Mystery Schools themselves instituted
the legal bond of matrimony. Anything which suggests the
breaking of existing laws without first preparing a better law for
the mass of the uninformed is outside the pale of the Ancient
Wisdom.
(b) True occultists break no laws, regardless of how unjust
they may be. If they see injustice, they labor to introduce more
just legislation. A notable example of this is found in the life of
Abraham Lincoln. Many times slaves came to him before the
Civil War begging him to assist them to escape from their lives of
servitude. This Lincoln refused to do, because it was against the
law, but he told them that while he would never break the
existing statutes he would consecrate his life to making a better
law. It is in this spirit that all occultists must work with
injustice, for in this way truth is established without the rioting
and Bolshevism of lawlessness.
(c) All occultists and initiates should assume the dress and
customs of the nation or people among whom they dwell, lest
any departure from that custom shall cause them to be unduly
conspicuous. This was one of the strictest rules of the Ancient
Wisdom teachers, and is found among the old manifestoes of the
Rosicrucian brotherhood.
(d) The true Adept and Initiate shall reveal his identity to no
man, unless that one is worthy to receive it. The secret work
which they have been permitted to have is a two-edged sword.
When they had prepared themselves to receive it, it was good for
them, but by promiscuously giving it to others they could do
great harm. Therefore, they reveal to no man the secret
instructions they have received nor the source from whence it
came, being satisfied to disseminate it quietly and
40

inconspicuously. When questioned concerning these things, they

state their position and then remain silent. This privilege to
remain silent they defend with their lives.
( e) The true Initiate and disciple shall never be boisterous or
declamatory in his statements, nor radical in his viewpoints, nor
encourage such conditions among those with whom he comes in
contact, nor speak for his organization or his Masters. The true
Initiate has no will but the will of his Masters, nor does he palm
off his own judgment as having any more important origin than
his own brain. He must take no radical steps unless commanded
to do so by the Great Brothers who have the lives of men in their
care.
(f) When dwelling in a community, Initiates shall be peaceloving, simple, kindly, charitable, and not critical of those about
them, making themselves invaluable through their intelligence
and their integrity. They shall watch their conduct day and night
that it may in no way reflect against the exalted organization of
which they bear witness. They shall be humble in all things,
willing and glad to do the most menial labor if it will add to the
welfare and progress of their fellow creatures. It shall be said of
such a one, as of the Master Jesus that he went about doing good.
(g) Under no conditions shall they use any of the spiritual
powers which they may possess for their own aggrandizement or
protection, unless such is for the unselfish good of others. It is
against all the laws of occultism to apply any knowledge which is
of a supernatural nature for the salvation, preservation, or
improvement of self. As stated of the Master Jesus, others He
could help but Himself He could not save. For this reason
modern psychology and mental magic of various kinds are
contrary to the orders of the Ancient Wisdom; for by modern
psychologists the student is taught these spiritual gifts that he
may use for his own aggrandizement.
(h) Under no condition is the teacher warranted in exacting
pay for the spiritual instructions which he gives, for no money
was paid to receive them nor is any coin of the realm a payment
for them. The student assumes his share of responsibility, and
ingratitude is one of the major sins of occultism. When a student
41

who is in a position to assist retards, through his miserliness, the

work of the Master, such a one assumes all the Karmic debts
incurred as the result of his failure to cooperate. No student
should study occultism with the object of using it as a
commercial enterprise. Such will never see either the Masters or
the Temple.
The foregoing may throw some light on the reason why it is
so difficult to determine the position of the ancient initiates.
Their reticence and humble spirit have seldom found a place on
the pages of history, and yet they are the real molders of the
destinies of nations. They are the invisible powers behind the
thrones of earth, and men are but marionettes, dancing while the
invisible ones pull the strings. We see the dancer, but the master
mind that does the work remains concealed by the cloak of
silence.
A follower of the Master or of any of the seven Great Schools
which they have established in order to disseminate the Ancient
Wisdom, is not privileged to call himself a member of any occult
order or school until he has passed one or more actual initiations
in the spiritual Temple of the order to which he has been drawn
by his planetary lights. The reading of literature, the payment of
fees, or the signing of pledges does not make the student an
occultist or a member of any of the true spiritual orders. Only by
the first initiation in the spiritual Temple is he made a true
member. He may join this society, that organization or the other
brotherhood, and so state, but he is thus affiliating himself with
only an exoteric order. His true membership comes with his
entrance into the Temple which contains the spiritual hierarchy
that animates and vivifies the outer material institution.
Time and time again we find students, disciples, and even
initiates of the lower orders who, through a certain remnant of
egotism still remaining in their natures, have brought disgrace
upon the thing which they truly love. This usually results from
some ignominious failure which they make and which, because
they have incessantly emphasized their spiritual position, is laid
at the door of the school which they claim to represent. With a
slight revision of Scriptural phraseology, today many people
say,
What good thing can come out of occultism? This
42

attitude is the result of the great spiritual schools being

humiliated again and again by the abject failure of some of their
disciples. This condition is largely the result of egotism, for the
disciple was unable to stand a little dignity without making sure
that everyone knew about it. Egotism is one of the most serious
of human failings that the occultist has to overcome, for it makes
him insensible to his own worthiness, of which no true disciple
should ever lose sight.
In this day of religious thought, most people desire to belong
to something. Like barnacles they attach themselves to the ship
of human progress and finally, when a sufficient number of these
crustaceans have attached themselves with their hard-shelled
opinions, the ship either sinks under the weight, or, like some of
our occult organizations, must go into drydock and have its
incrustations removed. When you claim membership in
anything, ask yourself whether that institution is as proud of
having you as a member as you are of claiming membership in
it. Most people join spiritual movements to gain something for
themselves. They become parasites, living off a Tree of Wisdom
which another man has planted and cultivated. True people
affiliate themselves with the Mystery Schools not to better
themselves but to serve that institution faithfully and well. Until
they feel that they are a credit to it in every sense of the word,
they do not wish to have their name linked with that of which
they are not a worthy representative.
Instead of claiming membership in this, that or the other and
thus casting reflection upon the integrity of the Masters, let us
take another of the ancient rules for our standard and in this way
uphold the dignity of the superior thing. Let us suppose that you
have just joined the ancient religious order which was called
Gnosticism.
We have said that there were three divisionsstudents,
disciples and initiates. Let us see how we should state our
position if we were to attain any one of those three degrees in the
ancient religion of the Gnostics.
If a student, we would say, I am a student of the Gnostic
philosophy. If a disciple, we would say, I am a disciple of the
43

Gnostic path of wisdom. If an initiate admitted into the

spiritual Temple of the Gnosis, we would say, I am a Gnostic.
In this last simple statement we have distinctly affiliated
ourselves with the spiritual hierarchy manipulating the Gnostic
order. We would never say that we were anything unless actually
initiated into the esoteric organization, which, concealed behind
the exoteric order, is in every case the true institution of which
the exoteric structure is but the symbol.
Every member of an occult organization should make his
position unmistakably clear. He owes this not only to the order
but also to himself, for daily misunderstandings arise because
students are not honest enough to admit themselves to be merely
seekers and not adepts in disguise. The Ancient Wisdom
demands honesty and would have in its ranks none without
sufficient love for the order to defend it from every calumny and
bear upon their own shoulders, if necessary, its honor and
integrity.
Why should people try to be virtuous when they see others
pass on to wisdom with all their sins? The high standards of the
Wisdom Schools are discredited by persons who, while full of
faults, claim to be initiated members in good standing of an
organization which stands for all that is high and noble. In the
name of the Great Work, it is wise to admit that all we have of
virtue we owe to the Masters and their instructions, while for
our vices we are indebted to our own lower natures. This
attitude will serve the Great Work far better than you will ever
know.

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ABOUT THE AUTHOR

Manly P. Hall founded the Philosophical Research Society, Inc., a
non-profit organization in 1934, dedicated to the dissemination of
useful knowledge in the fields of philosophy, comparative religion,
and psychology. In his long career, spanning more than seventy
years of dynamic public activity, Mr. Hall delivered over 8000
lectures in the United States and abroad, authored over 150 books
and essays, and wrote countless magazine articles.
Visit us at www.prs.org

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