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Days of the Week

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  • Sarah Ford Elliott
    Well, my interview was successful and I am pleased to say that from September I will be teaching Class 1 at Raheen Wood Steiner School in Ireland. I feel very
    Message 1 of 5 , Apr 20 4:42 AM
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      Well, my interview was successful and I am pleased to say that from
      September I will be teaching Class 1 at Raheen Wood Steiner School in
      Ireland. I feel very pleased, excited and terrified! I hope I am worthy to
      receive the wonderful blessing of the care of these children.

      Next term I will be teaching at another school for a term: Class 1/2. I have
      had an idea for a literacy main lesson block based on the days of the week.
      I am aiming to tie in a lot of things. I am thinking of telling a nature
      story to reflect the characteristics of each day. Some have come very
      easily, but I would welcome peoples' thoughts on which animals etc. would
      represent each day. I am also linking this in to the colours of the day by
      painting colour exercises following the story.

      My ideas so far are:

      Monday: a story about a wolf who is disturbed by a fox and a donkey (red and
      blue) arguing. The wolf sees a vision of the donkey carrying the Christ into
      Jerusalem, the donkey is no longer so sad.

      Tuesday: A bull or ram protects the fox from the hunters in their red
      jackets. (In my notes it seems to say that the bull is sanguine, which seems
      ridiculous to me).

      Wednesday: Should be some kind of bird I think, but I'm not sure which. I
      thought of telling the story of The Emperor and the Nightingale.

      Thursday: a Bear????

      Friday: A lioness and her cubs.

      Saturday: The donkey again, a weeping willow, or a story about a mountain
      goat and a rock???

      Sunday: A caterpillar turning into a butterfly, the caterpillar may be
      taunted by an egotistical peacock. The clouds and sunshine making a rainbow.
      We will paint the rainbow.

      Perhaps there are animals traditionally linked to the days of the week? I am
      also aiming to bring in the teaching of the vowels and was wondering if
      certain vowels are associated with the days of the week?

      I would be interested in anyone's thoughts.

      A joyful Easter to you all!


      --
      yours,

      Sarah FE

      It is better to light a candle
      Than to curse the darkness
    • eurythmy
      Dear Sarah, There are three different ways of linking vowels to the planets, so I would not bother. As for the Zodiac it means animals. like in Zoo, so they
      Message 2 of 5 , Apr 20 5:25 AM
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        Dear Sarah,
        There are three different ways of linking vowels to the planets, so I would not bother.
        As for the Zodiac it means animals. like in Zoo, so they are linked to the constellations,
        except the big and little bears! also the hair and chicken [and your donkey]linked to Easter
        of course. the other donkey, older is with Christmas , the ox as well, the bull with the
        Bull......
        The mammy bears and uncle are linked to the constellations. There must be references in
        Kolisko booklets.
        yours
        Fran├žois
        ----- Original Message -----
        From: "Sarah Ford Elliott" <sarahfe@...>
        To: <steiner@yahoogroups.com>
        Sent: Sunday, April 20, 2003 12:42 PM
        Subject: [steiner] Days of the Week
      • DRStarman2001@aol.com
        *******One thing some teachers do with very young children is simply to wear the color of the day and use that color that day in various ways.
        Message 3 of 5 , Apr 24 4:31 PM
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          *******One thing some teachers do with very young children is simply to wear the color of the day and use that color that day in various ways.
          Monday----violet----The Moon
          Tuesday----red -----Mars
          Wednesday--yellow---Mercury
          Thursday---orange---Jupiter
          Friday--green ------Venus
             If you have reached the point where you can use long meditative mantras, Dr. Steiner also gave out mantras for each day of the week, to be used to contact the planetary spirit connected with each.

          sarahfe@... writes:


          Well, my interview was successful and I am pleased to say that from
          September I will be teaching Class 1 at Raheen Wood Steiner School in
          Ireland. I feel very pleased, excited and terrified! I hope I am worthy to
          receive the wonderful blessing of the care of these children.

          Next term I will be teaching at another school for a term: Class 1/2. I have
          had an idea for a literacy main lesson block based on the days of the week.
          I am aiming to tie in a lot of things. I am thinking of telling a nature
          story to reflect the characteristics of each day. Some have come very
          easily, but I would welcome peoples' thoughts on which animals etc. would
          represent each day. I am also linking this in to the colours of the day by
          painting colour exercises following the story.

          My ideas so far are:

          Monday: a story about a wolf who is disturbed by a fox and a donkey (red and
          blue) arguing. The wolf sees a vision of the donkey carrying the Christ into
          Jerusalem, the donkey is no longer so sad.

          Tuesday: A bull or ram protects the fox from the hunters in their red
          jackets. (In my notes it seems to say that the bull is sanguine, which seems
          ridiculous to me).

          Wednesday: Should be some kind of bird I think, but I'm not sure which. I
          thought of telling the story of The Emperor and the Nightingale.

          Thursday: a Bear????

          Friday: A lioness and her cubs.

          Saturday: The donkey again, a weeping willow, or a story about a mountain
          goat and a rock???

          Sunday: A caterpillar turning into a butterfly, the caterpillar may be
          taunted by an egotistical peacock. The clouds and sunshine making a rainbow.
          We will paint the rainbow.

          Perhaps there are animals traditionally linked to the days of the week? I am
          also aiming to bring in the teaching of the vowels and was wondering if
          certain vowels are associated with the days of the week?

          I would be interested in anyone's thoughts.

          A joyful Easter to you all!


          --
          yours,

          Sarah FE

          It is better to light a candle
          Than to curse the darkness


          http://www.DrStarman.net
        • rickbobbs
          Dear David, & Folks; Further to the rulership of weekdays , while rooting- around at elib, I came across this explicit recommendation by Steiner relating to
          Message 4 of 5 , Dec 18, 2003
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            Dear David, & Folks;

            Further to the 'rulership of weekdays', while rooting-
            around at elib, I came across this explicit recommendation by Steiner
            relating to the character of the week-days, given around the same
            time as previous posts under this general topic:


            GENERAL DEMANDS WHICH EVERY ASPIRANT
            FOR OCCULT DEVELOPMENT MUST PUT TO HIMSELF
            (Subsidiary Exercises)

            In what follows, the conditions which must be the basis of any occult
            development are set forth. Let no one imagine that he can make
            progress
            by any measures applied to the outer or the inner life unless he
            fulfils
            these conditions. All exercises in meditation, concentration, or
            exercises
            of other kinds, are valueless, indeed in a certain respect actually
            harmful,
            if life is not regulated in accordance with these conditions. No
            forces can
            actually be imparted to a human being; all that can be done is to
            bring to
            development the forces already within him. They do not develop of
            their
            own accord because outer and inner hindrances obstruct them. The
            outer
            hindrances are lessened by means of the following rules of life; the
            inner
            hindrances by the special instructions concerning meditation,
            concentration, and the like.

            The first condition is the cultivation of absolutely clear thinking.
            For this
            purpose a man must rid himself of the will-o'-the-wisps of thought,
            even
            if only for a very short time during the day - about five minutes
            (the
            longer, the better). He must become the ruler in his world of
            thought. He
            is not the ruler if external circumstances, occupation, some
            tradition or
            other, social relationships, even membership of a particular race,
            the
            daily round of life, certain activities and so forth, determine a
            thought and
            how he works it out. Therefore during this brief time, acting
            entirely out
            of his own free will, he must empty the soul of the ordinary,
            everyday
            course of thoughts and by his own initiative place one single thought
            at
            the centre of his soul. The thought need not be a particularly
            striking or
            interesting one. Indeed it will be all the better for what has to be
            attained
            in an occult respect if a thoroughly uninteresting and insignificant
            thought is chosen. Thinking is then impelled to act out of its own
            energy
            the essential thing here, whereas an interesting thought carries the
            thinking along with it. It is better if this exercise in thought-
            control is
            undertaken with a pin rather than with Napoleon. The pupil says to
            himself: Now I start from this thought, and through my own inner
            initiative I associate with it everything that is pertinent to it. At
            the
            end of the period the thought should be just as colourful and living
            as it
            was at the beginning. This exercise is repeated day by day for at
            least a
            month; a new thought may be taken every day, or the same thought may
            be
            adhered to for several days. At the end of the exercise an endeavour
            is
            made to become fully conscious of that inner feeling of firmness and
            security which will soon be noticed by paying subtler attention to
            one's
            own soul; the exercise is then brought to a conclusion by focusing
            the
            thinking upon the head and the middle of the spine (brain and spinal
            cord), as if the feeling of security were being poured into this part
            of the
            body.

            When this exercise has been practised for, say, one month, a second
            requirement should be added. We try to think of some action which in
            the
            ordinary course of life we should certainly not have performed. Then
            we
            make it a duty to perform this action every day. It will therefore be
            good
            to choose an action which can be performed every day and will occupy
            as
            long a period of time as possible. Again it is better to begin with
            some
            insignificant action which we have to force ourselves to perform; for
            example, to water at a fixed time every day a flower we have bought.
            After a certain time a second, similar act should be added to the
            first;
            later, a third, and so on . . . as many as are compatible with the
            carrying
            out of all other duties. This exercise, also, should last for one
            month. But
            as far as possible during this second month, too, the first exercise
            should
            continue, although it is a less paramount duty than in the first
            month.
            Nevertheless it must not be left unheeded, for otherwise it will
            quickly be
            noticed that the fruits of the first month are lost and the
            slovenliness of
            uncontrolled thinking begins again. Care must be taken that once
            these
            fruits have been won, they are never again lost. If, through the
            second
            exercise, this initiative of action has been achieved, then, with
            subtle
            attentiveness, we become conscious of the feeling of an inner impulse
            of
            activity in the soul; we pour this feeling into the body, letting it
            stream
            down from the head to a point just above the heart.

            In the third month, life should be centered on a new exercise - the
            development of a certain equanimity towards the fluctuations of joy
            and
            sorrow, pleasure and pain; `heights of jubilation' and `depths of
            despair'
            should quite consciously be replaced by an equable mood. Care is
            taken
            that no pleasure shall carry us away, no sorrow plunge us into the
            depths,
            no experience lead to immoderate anger or vexation no expectation
            give
            rise to anxiety or fear, no situation disconcert us, and so on. There
            need
            be no fear that such an exercise will make life arid and
            unproductive; far
            rather will it quickly be noticed that the experiences to which this
            exercise is applied are replaced by purer qualities of soul. Above
            all, if
            subtle attentiveness is maintained, an inner tranquillity in the body
            will
            one day become noticeable; as in the two cases above, we pour this
            feeling into the body, letting it stream from the heart, towards the
            hands,
            the feet and, finally, the head. This naturally cannot be done after
            each
            exercise, for here it is not a matter of one single exercise but of
            sustained
            attentiveness to the inner life of the soul. Once every day, at
            least, this
            inner tranquillity should be called up before the soul and then the
            exercise of pouring it out from the heart should proceed. A
            connection
            with the exercises of the first and second months is maintained, as
            in the
            second month with the exercise of the first month.

            In the fourth month, as a new exercise, what is sometimes called a
            `positive attitude' to life should be cultivated. It consists in
            seeking
            always for the good, the praiseworthy the beautiful and the like, in
            all
            beings, all experiences, all things. This quality of soul is best
            characterized by a Persian legend concerning Christ Jesus. One day,
            as
            He was walking with His disciples, they saw a dead dog lying by the
            roadside in a state of advanced decomposition. All the disciples
            turned
            away from the disgusting sight; Christ Jesus alone did not move but
            looked thoughtfully at the corpse and said: `What beautiful teeth the
            animal has!' Where the others had seen only the repulsive, the
            unpleasant, He looked for the beautiful. So must the esoteric pupil
            strive
            to seek for the positive in every phenomenon and in every being. He
            will
            soon notice that under the veil of something repugnant there is a
            hidden
            beauty, that even under the outer guise of a criminal there is a
            hidden
            good, that under the mask of a lunatic the divine soul is somehow
            concealed.

            In a certain respect this exercise is connected with what is called
            `abstention from criticism'. This is not to be understood in the
            sense of
            calling black white and white black. There is, however, a difference
            between a judgment which, proceeding merely from one's own
            personality, is coloured with the element of personal sympathy or
            antipathy, and an attitude which enters lovingly into the alien
            phenomenon or being, always asking: How has it come to be like this
            or
            to act like this? Such an attitude will by its very nature be more
            set upon
            helping what is imperfect than upon simply finding fault and
            criticizing.

            The objection that the very circumstances of their lives oblige many
            people to find fault and condemn is not valid here. For in such cases
            the
            circumstances are such that the person in question cannot go through
            a
            genuine occult training. There are indeed many circumstances in life
            which make occult schooling impossible, beyond a certain point. In
            such
            a case the person should not impatiently desire, in spite of
            everything, to
            make progress which is possible only under some conditions.

            He who consciously turns his mind, for one month, to the positive
            aspect
            of all his experiences will gradually notice a feeling creeping into
            him as
            if his skin were becoming porous on all sides, and as if his soul
            were
            opening wide to all kinds of secret and delicate processes in his
            environment which hitherto entirely escaped his notice. The important
            point is to combat a very prevalent lack of attentiveness to these
            subtle
            things. If it has once been noticed that the feeling described
            expresses
            itself in the soul as a kind of bliss, endeavours should be made in
            thought
            to guide this feeling to the heart and from there to let it stream
            into the
            eyes, and thence out into the space in front of and around oneself.
            It will
            be noticed that an intimate relationship to this surrounding space is
            thereby acquired. A man grows out of and beyond himself, as it were.
            He
            learns to regard a part of his environment as something that belongs
            to
            him. A great deal of concentration is necessary for this exercise,
            and,
            above all, recognition of the fact that all tumultuous feelings, all
            passions, all over-exuberant emotions have an absolutely destructive
            effect upon the mood indicated. The exercises of the first months are
            repeated, as with the earlier months.

            In the fifth month, efforts should be made to develop the feeling of
            confronting every new experience with complete open-mindedness. The
            esoteric pupil must break entirely with the attitude which, in the
            face of
            something just heard or seen, exclaims: `I never heard that, or I
            never saw
            that, before; I don't believe it - it's an illusion.' At every moment
            he must
            be ready to encounter and accept absolutely new experiences. What he
            has hitherto recognized as being in accordance with natural law, or
            what
            he has regarded as possible, should present no obstacle to the
            acceptance
            of a new truth. Although radically expressed, it is absolutely
            correct that
            if anyone were to come to the esoteric pupil and say, `Since last
            night the
            steeple of such and such a church has been tilted right over', the
            esotericist should leave a loophole open for the contingency of his
            becoming convinced that his previous knowledge of natural law could
            somehow be augmented by such an apparently unprecedented fact.

            If he turns his attention, in the fifth month, to developing this
            attitude of
            mind, he will notice creeping into his soul a feeling as if something
            were
            becoming alive, astir, in the space referred to in connection with
            the
            exercise for the fourth month. This feeling is exceedingly delicate
            and
            subtle. Efforts must be made to be attentive to this delicate
            vibration in
            the environment and to let it stream, as it were, through all the
            five
            senses, especially through the eyes, the ears and through the skin,
            in so
            far as the latter contains the sense of warmth. At this stage of
            esoteric
            development, less attention is paid to the impressions made by these
            stimuli on the other senses of taste, snell and touch. At this stage
            it is
            still not possible to distinguish the numerous bad influences which
            intermingle with the good influences in this sphere; the pupil
            therefore
            leaves this for a later stage.

            In the sixth month, endeavours should be made to repeat all the five
            exercises again, systematically and in regular alternation. In this
            way a
            beautiful equilibrium of soul will gradually develop. It will be
            noticed,
            especially, that previous dissatisfactions with certain phenomena and
            beings in the world completely disappear. A mood reconciling all
            experiences takes possession of the soul, a mood that is by no means
            one
            of indifference but, on the contrary, enables one for the first time
            to work
            in the world for its genuine progress and improvement. One comes to a
            tranquil understanding of things which were formerly quite closed to
            the
            soul. The very movements and gestures of a person change under the
            influence of such exercises, and if, one day, he can actually observe
            that
            the character of his handwriting has altered, then he may say to
            himself
            that he is just about to reach a first rung on the upward path. Once
            again,
            two things must be stressed:

            First, the six exercises described paralyse the harmful influence
            other
            occult exercises can have, so that only what is beneficial remains.
            Secondly, these exercises alone ensure that efforts in meditation and
            concentration will have a positive result. The esotericist must not
            rest
            content with fulfilling, however conscientiously, the demands of
            conventional morality, for that kind of morality can be extremely
            egotistical, if a man says: I will be good in order that I may be
            thought
            good. The esotericist does not do what is good because he wants to be
            thought good, but because little by little he recognizes that the
            good alone
            brings evolution forward, and that evil, stupidity and ugliness place
            hindrances along its path.

            FOR THE DAYS OF THE WEEK

            The pupil must pay careful attention to certain activities in the
            life of soul
            which in the ordinary way are carried on carelessly and
            inattentively.
            There are eight such activities.

            It is naturally best to undertake only one exercise at a time,
            throughout a
            week or a fortnight, for example, then the second, and so on, then
            beginning over again. Meanwhile it is best for the eighth exercise to
            be
            carried out every day. True self-knowledge is then gradually achieved
            and any progress made is perceived. Then later on - beginning with
            Saturday - one exercise lasting for about five minutes may perhaps be
            added daily to the eighth so that the relevant exercise will
            occasionally
            fall on the same day. Thus: Saturday - Thoughts; Sunday - Resolves;
            Monday - Talking; Tuesday - Actions; Wednesday - Behaviour, and so
            on.

            SATURDAY

            To pay attention to one's ideas.

            To think only significant thoughts. To learn little by little to
            separate in
            one's thoughts the essential from the nonessential, the eternal from
            the
            transitory, truth from mere opinion.

            In listening to the talk of one's fellow-men, to try and become quite
            still
            inwardly, foregoing all assent, and still more all unfavourable
            judgments
            (criticism, rejection), even in one's thoughts and feelings.

            This may be called:

            `RIGHT OPINION'.


            SUNDAY

            To determine on even the most insignificant matter only after fully
            reasoned deliberation. All unthinking behaviour, all meaningless
            actions,
            should be kept far away from the soul. One should always have well-
            weighed reasons for everything. And one should definitely abstain
            from
            doing anything for which there is no significant reason.

            Once one is convinced of the rightness of a decision, one must hold
            fast
            to it, with inner steadfastness.

            This may be called:

            `RIGHT JUDGMENT'.

            having been formed independently of sympathies and antipathies.


            MONDAY

            Talking. Only what has sense and meaning should come from the lips of
            one striving for higher development. All talking for the sake of
            talking -
            to kill time - is in this sense harmful.

            The usual kind of conversation, a disjointed medley of remarks,
            should
            be avoided. This does not mean shutting oneself off from intercourse
            with one's fellows; it is precisely then that talk should gradually
            be led to
            significance. One adopts a thoughtful attitude to every speech and
            answer
            taking all aspects into account. Never talk without cause - be gladly
            silent. One tries not to talk too much or too little. First listen
            quietly; then
            reflect on what has been said.

            This exercise may be called:

            `RIGHT WORD'.


            TUESDAY

            External actions. These should not be disturbing for our fellow-men.
            Where an occasion calls for action out of one's inner being,
            deliberate
            carefully how one can best meet the occasion - for the good of the
            whole,
            the lasting happiness of man, the eternal.

            Where one does things of one's own accord, out of one's own
            initiative:
            consider most thoroughly beforehand the effect of one's actions.

            This is called:

            `RIGHT DEED'.


            WEDNESDAY

            The ordering of life. To live in accordance with Nature and Spirit.
            Not to
            be swamped by the external trivialities of life. To avoid all that
            brings
            unrest and haste into life. To hurry over nothing, but also not to be
            indolent. To look on life as a means for working towards higher
            development and to behave accordingly.

            One speaks in this connection of

            `RIGHT STANDPOINT'.


            THURSDAY

            Human Endeavour. One should take care to do nothing that lies beyond
            one's powers - but also to leave nothing undone which lies within
            them.

            To look beyond the everyday, the momentary, and to set oneself aims
            and
            ideals connected with the highest duties of a human being. For
            instance,
            in the sense of the prescribed exercises, to try to develop oneself
            so that
            afterwards one may be able all the more to help and advise one's
            fellow-
            men - though perhaps not in the immediate future.

            This can be summed up as:

            `TO LET ALL THE FOREGOING EXERCISES BECOME A HABIT'.


            FRIDAY

            The endeavour to learn as much as possible from life.

            Nothing goes by us without giving us a chance to gain experiences
            that
            are useful for life. If one has done something wrongly or
            imperfectly, that
            becomes a motive for doing it rightly or more perfectly, later on.

            If one sees others doing something, one observes them with the like
            end
            in view (yet not coldly or heartlessly). And one does nothing without
            looking back to past experiences which can be of assistance in one's
            decisions and achievements.

            One can learn from everyone - even from children if one is attentive.

            This exercise is called:

            `RIGHT MEMORY'.

            (Remembering what has been learnt from experiences).


            SUMMARY

            To turn one's gaze inwards from time to time, even if only for five
            minutes daily at the same time. In so doing one should sink down into
            oneself, carefully take counsel with oneself, test and form one's
            principles of life, run through in thought one's knowledge - or lack
            of it -
            weigh up one's duties, think over the contents and true purpose of
            life,
            feel genuinely pained by one's own errors and imperfections. In a
            word:
            labour to discover the essential, the enduring, and earnestly aim at
            goals
            in accord with it: for instance, virtues to be acquired. (Not to fall
            into the
            mistake of thinking that one has done something well, but to strive
            ever
            further towards the highest standards.)

            This exercise is called:

            `RIGHT EXAMINATION'.

            This is under "Guidance in Esoteric Training", reported to be '1903
            or 1904'

            Take care & give care, Rick
          • DRStarman2001@aol.com
            *******This was from the lessons to Steiner s first esoteric group in Berlin, later published as Guidance in Esoteric Training. It also has mantras for each
            Message 5 of 5 , Dec 21, 2003
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                 *******This was from the lessons to Steiner's first esoteric group in Berlin, later published as "Guidance in Esoteric Training." It also has mantras for each day of the week, to be used to attune to the planetary God ruling that Day.
                 -Starman

              rickbobbs@... writes:

                     Further to the 'rulership of weekdays', while rooting-
              around at elib, I came across this explicit recommendation by Steiner
              relating to the character of the week-days, given around the same
              time as previous posts under this general topic:


                      GENERAL DEMANDS WHICH EVERY ASPIRANT
                     FOR OCCULT DEVELOPMENT MUST PUT TO HIMSELF
                          (Subsidiary Exercises)

              In what follows, the conditions which must be the basis of any occult
              development are set forth. Let no one imagine that he can make
              progress
              by any measures applied to the outer or the inner life unless he
              fulfils
              these conditions. All exercises in meditation, concentration, or
              exercises
              of other kinds, are valueless, indeed in a certain respect actually
              harmful,
              if life is not regulated in accordance with these conditions. No
              forces can
              actually be imparted to a human being; all that can be done is to
              bring to
              development the forces already within him. They do not develop of
              their
              own accord because outer and inner hindrances obstruct them. The
              outer
              hindrances are lessened by means of the following rules of life; the
              inner
              hindrances by the special instructions concerning meditation,
              concentration, and the like.

              The first condition is the cultivation of absolutely clear thinking.
              For this
              purpose a man must rid himself of the will-o'-the-wisps of thought,
              even
              if only for a very short time during the day - about five minutes
              (the
              longer, the better). He must become the ruler in his world of
              thought. He
              is not the ruler if external circumstances, occupation, some
              tradition or
              other, social relationships, even membership of a particular race,
              the
              daily round of life, certain activities and so forth, determine a
              thought and
              how he works it out. Therefore during this brief time, acting
              entirely out
              of his own free will, he must empty the soul of the ordinary,
              everyday
              course of thoughts and by his own initiative place one single thought
              at
              the centre of his soul. The thought need not be a particularly
              striking or
              interesting one. Indeed it will be all the better for what has to be
              attained
              in an occult respect if a thoroughly uninteresting and insignificant
              thought is chosen. Thinking is then impelled to act out of its own
              energy
              the essential thing here, whereas an interesting thought carries the
              thinking along with it. It is better if this exercise in thought-
              control is
              undertaken with a pin rather than with Napoleon. The pupil says to
              himself: Now I start from this thought, and through my own inner
              initiative I associate with it everything that is pertinent to it. At
              the
              end of the period the thought should be just as colourful and living
              as it
              was at the beginning. This exercise is repeated day by day for at
              least a
              month; a new thought may be taken every day, or the same thought may
              be
              adhered to for several days. At the end of the exercise an endeavour
              is
              made to become fully conscious of that inner feeling of firmness and
              security which will soon be noticed by paying subtler attention to
              one's
              own soul; the exercise is then brought to a conclusion by focusing
              the
              thinking upon the head and the middle of the spine (brain and spinal
              cord), as if the feeling of security were being poured into this part
              of the
              body.

              When this exercise has been practised for, say, one month, a second
              requirement should be added. We try to think of some action which in
              the
              ordinary course of life we should certainly not have performed. Then
              we
              make it a duty to perform this action every day. It will therefore be
              good
              to choose an action which can be performed every day and will occupy
              as
              long a period of time as possible. Again it is better to begin with
              some
              insignificant action which we have to force ourselves to perform; for
              example, to water at a fixed time every day a flower we have bought.
              After a certain time a second, similar act should be added to the
              first;
              later, a third, and so on . . . as many as are compatible with the
              carrying
              out of all other duties. This exercise, also, should last for one
              month. But
              as far as possible during this second month, too, the first exercise
              should
              continue, although it is a less paramount duty than in the first
              month.
              Nevertheless it must not be left unheeded, for otherwise it will
              quickly be
              noticed that the fruits of the first month are lost and the
              slovenliness of
              uncontrolled thinking begins again. Care must be taken that once
              these
              fruits have been won, they are never again lost. If, through the
              second
              exercise, this initiative of action has been achieved, then, with
              subtle
              attentiveness, we become conscious of the feeling of an inner impulse
              of
              activity in the soul; we pour this feeling into the body, letting it
              stream
              down from the head to a point just above the heart.

              In the third month, life should be centered on a new exercise - the
              development of a certain equanimity towards the fluctuations of joy
              and
              sorrow, pleasure and pain; `heights of jubilation' and `depths of
              despair'
              should quite consciously be replaced by an equable mood. Care is
              taken
              that no pleasure shall carry us away, no sorrow plunge us into the
              depths,
              no experience lead to immoderate anger or vexation no expectation
              give
              rise to anxiety or fear, no situation disconcert us, and so on. There
              need
              be no fear that such an exercise will make life arid and
              unproductive; far
              rather will it quickly be noticed that the experiences to which this
              exercise is applied are replaced by purer qualities of soul. Above
              all, if
              subtle attentiveness is maintained, an inner tranquillity in the body
              will
              one day become noticeable; as in the two cases above, we pour this
              feeling into the body, letting it stream from the heart, towards the
              hands,
              the feet and, finally, the head. This naturally cannot be done after
              each
              exercise, for here it is not a matter of one single exercise but of
              sustained
              attentiveness to the inner life of the soul. Once every day, at
              least, this
              inner tranquillity should be called up before the soul and then the
              exercise of pouring it out from the heart should proceed. A
              connection
              with the exercises of the first and second months is maintained, as
              in the
              second month with the exercise of the first month.

              In the fourth month, as a new exercise, what is sometimes called a
              `positive attitude' to life should be cultivated. It consists in
              seeking
              always for the good, the praiseworthy the beautiful and the like, in
              all
              beings, all experiences, all things. This quality of soul is best
              characterized by a Persian legend concerning Christ Jesus. One day,
              as
              He was walking with His disciples, they saw a dead dog lying by the
              roadside in a state of advanced decomposition. All the disciples
              turned
              away from the disgusting sight; Christ Jesus alone did not move but
              looked thoughtfully at the corpse and said: `What beautiful teeth the
              animal has!' Where the others had seen only the repulsive, the
              unpleasant, He looked for the beautiful. So must the esoteric pupil
              strive
              to seek for the positive in every phenomenon and in every being. He
              will
              soon notice that under the veil of something repugnant there is a
              hidden
              beauty, that even under the outer guise of a criminal there is a
              hidden
              good, that under the mask of a lunatic the divine soul is somehow
              concealed.

              In a certain respect this exercise is connected with what is called
              `abstention from criticism'. This is not to be understood in the
              sense of
              calling black white and white black. There is, however, a difference
              between a judgment which, proceeding merely from one's own
              personality, is coloured with the element of personal sympathy or
              antipathy, and an attitude which enters lovingly into the alien
              phenomenon or being, always asking: How has it come to be like this
              or
              to act like this? Such an attitude will by its very nature be more
              set upon
              helping what is imperfect than upon simply finding fault and
              criticizing.

              The objection that the very circumstances of their lives oblige many
              people to find fault and condemn is not valid here. For in such cases
              the
              circumstances are such that the person in question cannot go through
              a
              genuine occult training. There are indeed many circumstances in life
              which make occult schooling impossible, beyond a certain point. In
              such
              a case the person should not impatiently desire, in spite of
              everything, to
              make progress which is possible only under some conditions.

              He who consciously turns his mind, for one month, to the positive
              aspect
              of all his experiences will gradually notice a feeling creeping into
              him as
              if his skin were becoming porous on all sides, and as if his soul
              were
              opening wide to all kinds of secret and delicate processes in his
              environment which hitherto entirely escaped his notice. The important
              point is to combat a very prevalent lack of attentiveness to these
              subtle
              things. If it has once been noticed that the feeling described
              expresses
              itself in the soul as a kind of bliss, endeavours should be made in
              thought
              to guide this feeling to the heart and from there to let it stream
              into the
              eyes, and thence out into the space in front of and around oneself.
              It will
              be noticed that an intimate relationship to this surrounding space is
              thereby acquired. A man grows out of and beyond himself, as it were.
              He
              learns to regard a part of his environment as something that belongs
              to
              him. A great deal of concentration is necessary for this exercise,
              and,
              above all, recognition of the fact that all tumultuous feelings, all
              passions, all over-exuberant emotions have an absolutely destructive
              effect upon the mood indicated. The exercises of the first months are
              repeated, as with the earlier months.

              In the fifth month, efforts should be made to develop the feeling of
              confronting every new experience with complete open-mindedness. The
              esoteric pupil must break entirely with the attitude which, in the
              face of
              something just heard or seen, exclaims: `I never heard that, or I
              never saw
              that, before; I don't believe it - it's an illusion.' At every moment
              he must
              be ready to encounter and accept absolutely new experiences. What he
              has hitherto recognized as being in accordance with natural law, or
              what
              he has regarded as possible, should present no obstacle to the
              acceptance
              of a new truth. Although radically expressed, it is absolutely
              correct that
              if anyone were to come to the esoteric pupil and say, `Since last
              night the
              steeple of such and such a church has been tilted right over', the
              esotericist should leave a loophole open for the contingency of his
              becoming convinced that his previous knowledge of natural law could
              somehow be augmented by such an apparently unprecedented fact.

              If he turns his attention, in the fifth month, to developing this
              attitude of
              mind, he will notice creeping into his soul a feeling as if something
              were
              becoming alive, astir, in the space referred to in connection with
              the
              exercise for the fourth month. This feeling is exceedingly delicate
              and
              subtle. Efforts must be made to be attentive to this delicate
              vibration in
              the environment and to let it stream, as it were, through all the
              five
              senses, especially through the eyes, the ears and through the skin,
              in so
              far as the latter contains the sense of warmth. At this stage of
              esoteric
              development, less attention is paid to the impressions made by these
              stimuli on the other senses of taste, snell and touch. At this stage
              it is
              still not possible to distinguish the numerous bad influences which
              intermingle with the good influences in this sphere; the pupil
              therefore
              leaves this for a later stage.

              In the sixth month, endeavours should be made to repeat all the five
              exercises again, systematically and in regular alternation. In this
              way a
              beautiful equilibrium of soul will gradually develop. It will be
              noticed,
              especially, that previous dissatisfactions with certain phenomena and
              beings in the world completely disappear. A mood reconciling all
              experiences takes possession of the soul, a mood that is by no means
              one
              of indifference but, on the contrary, enables one for the first time
              to work
              in the world for its genuine progress and improvement. One comes to a
              tranquil understanding of things which were formerly quite closed to
              the
              soul. The very movements and gestures of a person change under the
              influence of such exercises, and if, one day, he can actually observe
              that
              the character of his handwriting has altered, then he may say to
              himself
              that he is just about to reach a first rung on the upward path. Once
              again,
              two things must be stressed:

              First, the six exercises described paralyse the harmful influence
              other
              occult exercises can have, so that only what is beneficial remains.
              Secondly, these exercises alone ensure that efforts in meditation and
              concentration will have a positive result. The esotericist must not
              rest
              content with fulfilling, however conscientiously, the demands of
              conventional morality, for that kind of morality can be extremely
              egotistical, if a man says: I will be good in order that I may be
              thought
              good. The esotericist does not do what is good because he wants to be
              thought good, but because little by little he recognizes that the
              good alone
              brings evolution forward, and that evil, stupidity and ugliness place
              hindrances along its path.

                           FOR THE DAYS OF THE WEEK

              The pupil must pay careful attention to certain activities in the
              life of soul
              which in the ordinary way are carried on carelessly and
              inattentively.
              There are eight such activities.

              It is naturally best to undertake only one exercise at a time,
              throughout a
              week or a fortnight, for example, then the second, and so on, then
              beginning over again. Meanwhile it is best for the eighth exercise to
              be
              carried out every day. True self-knowledge is then gradually achieved
              and any progress made is perceived. Then later on - beginning with
              Saturday - one exercise lasting for about five minutes may perhaps be
              added daily to the eighth so that the relevant exercise will
              occasionally
              fall on the same day. Thus: Saturday - Thoughts; Sunday - Resolves;
              Monday - Talking; Tuesday - Actions; Wednesday - Behaviour, and so
              on.

                              SATURDAY

              To pay attention to one's ideas.

              To think only significant thoughts. To learn little by little to
              separate in
              one's thoughts the essential from the nonessential, the eternal from
              the
              transitory, truth from mere opinion.

              In listening to the talk of one's fellow-men, to try and become quite
              still
              inwardly, foregoing all assent, and still more all unfavourable
              judgments
              (criticism, rejection), even in one's thoughts and feelings.

              This may be called:

                           `RIGHT OPINION'.


                              SUNDAY

              To determine on even the most insignificant matter only after fully
              reasoned deliberation. All unthinking behaviour, all meaningless
              actions,
              should be kept far away from the soul. One should always have well-
              weighed reasons for everything. And one should definitely abstain
              from
              doing anything for which there is no significant reason.

              Once one is convinced of the rightness of a decision, one must hold
              fast
              to it, with inner steadfastness.

              This may be called:

                           `RIGHT JUDGMENT'.

              having been formed independently of sympathies and antipathies.


                              MONDAY

              Talking. Only what has sense and meaning should come from the lips of
              one striving for higher development. All talking for the sake of
              talking -
              to kill time - is in this sense harmful.

              The usual kind of conversation, a disjointed medley of remarks,
              should
              be avoided. This does not mean shutting oneself off from intercourse
              with one's fellows; it is precisely then that talk should gradually
              be led to
              significance. One adopts a thoughtful attitude to every speech and
              answer
              taking all aspects into account. Never talk without cause - be gladly
              silent. One tries not to talk too much or too little. First listen
              quietly; then
              reflect on what has been said.

              This exercise may be called:

                             `RIGHT WORD'.


                              TUESDAY

              External actions. These should not be disturbing for our fellow-men.
              Where an occasion calls for action out of one's inner being,
              deliberate
              carefully how one can best meet the occasion - for the good of the
              whole,
              the lasting happiness of man, the eternal.

              Where one does things of one's own accord, out of one's own
              initiative:
              consider most thoroughly beforehand the effect of one's actions.

              This is called:

                             `RIGHT DEED'.


                              WEDNESDAY

              The ordering of life. To live in accordance with Nature and Spirit.
              Not to
              be swamped by the external trivialities of life. To avoid all that
              brings
              unrest and haste into life. To hurry over nothing, but also not to be
              indolent. To look on life as a means for working towards higher
              development and to behave accordingly.

              One speaks in this connection of

                           `RIGHT STANDPOINT'.


                              THURSDAY

              Human Endeavour. One should take care to do nothing that lies beyond
              one's powers - but also to leave nothing undone which lies within
              them.

              To look beyond the everyday, the momentary, and to set oneself aims
              and
              ideals connected with the highest duties of a human being. For
              instance,
              in the sense of the prescribed exercises, to try to develop oneself
              so that
              afterwards one may be able all the more to help and advise one's
              fellow-
              men - though perhaps not in the immediate future.

              This can be summed up as:

                   `TO LET ALL THE FOREGOING EXERCISES BECOME A HABIT'.


                              FRIDAY

              The endeavour to learn as much as possible from life.

              Nothing goes by us without giving us a chance to gain experiences
              that
              are useful for life. If one has done something wrongly or
              imperfectly, that
              becomes a motive for doing it rightly or more perfectly, later on.

              If one sees others doing something, one observes them with the like
              end
              in view (yet not coldly or heartlessly). And one does nothing without
              looking back to past experiences which can be of assistance in one's
              decisions and achievements.

              One can learn from everyone - even from children if one is attentive.

              This exercise is called:

                            `RIGHT MEMORY'.

              (Remembering what has been learnt from experiences).


                              SUMMARY

              To turn one's gaze inwards from time to time, even if only for five
              minutes daily at the same time. In so doing one should sink down into
              oneself, carefully take counsel with oneself, test and form one's
              principles of life, run through in thought one's knowledge - or lack
              of it -
              weigh up one's duties, think over the contents and true purpose of
              life,
              feel genuinely pained by one's own errors and imperfections. In a
              word:
              labour to discover the essential, the enduring, and earnestly aim at
              goals
              in accord with it: for instance, virtues to be acquired. (Not to fall
              into the
              mistake of thinking that one has done something well, but to strive
              ever
              further towards the highest standards.)

              This exercise is called:

                          `RIGHT EXAMINATION'.

              This is under "Guidance in Esoteric Training", reported to be '1903
              or 1904'

              Take care &give care, Rick



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