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Re: [steiner] Days of the Week

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  • 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 1 of 5 , Apr 24, 2003
      *******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 2 of 5 , Dec 18, 2003
        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 3 of 5 , Dec 21, 2003
             *******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



          http://www.DrStarman.net
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