P. 5—To one who has true perception, the "Spirit of Nature" speaks powerfully in the facts currently expressed by the catchword, "struggle for existence," etc.; but not in the opinions which modern science deduces from them. In the first statement lies the reason why natural science is attracting more and more widespread attention. But it follows from the second statement that scientific opinions should not be taken as if they necessarily belonged to a knowledge of facts. The possibility of being led astray by mere opinion is, in these days, infinitely great.P. 9—It should not be concluded from these remarks about the sources of St. Luke's Gospel, that purely historical research is undervalued by the writer of this book. This is not the case. Historical research is absolutely justified, but it should not be impatient with the method of presentation proceeding from a spiritual point of view. It is not considered of importance to make various kinds of quotations in this book; but one who is willing will be able to see that a really unprejudiced, broad-minded judgment will not find anything that is here stated to be contrary to what has been actually and historically proved. One who will not be broad-minded, but who holds this or that theory to be a firmly-established fact, may easily think that assertions made in this book are untenable from a scientific point of view, and are made without any objective foundation.P. 15—It is said above that those whose spiritual eyes are opened are able to see into the spiritual world. The conclusion must not on this account be drawn that only one who possesses spiritual sight is able to form an intelligent opinion about the results arrived at by the initiate. Spiritual sight belongs only to the investigator. If he afterwards communicates what he has discovered, every one can understand it who gives fair play to his reason and preserves an unbiassed sense of truth. And such an one may also apply the results of research to life and derive satisfaction from them without himself having spiritual sight.P. 20—"The sinking into the mire" spoken of by Plato must also be interpreted in the sense referred to in the last note.P. 20—What is said about the impossibility of imparting the teaching of the Mysteries has reference to the fact that they could not be communicated to those unprepared in the same form in which the initiate experienced them; but they were always communicated to those outside in such a form as was possible for the uninitiated to understand. For instance the myths gave the old form, in order to communicate the content of the Mysteries in a way that was generally comprehensible.P. 88—Everything that relates to knowledge gained through the "eyes of the spirit" is called by ancient mysticism "Mantik." "Telestik," on the other hand, is the indication of the ways which lead to initiation.P. 168—"Kabirs," according to ancient mysticism, are beings with a consciousness far above the human consciousness of to-day. Schelling means that man through initiation ascends to a state of consciousness above his present one.P. 186—An explanation of the meaning of the number seven may be obtained inAn Outline of Occult Science(see advt., front page).P. 187—The meanings of the Apocalyptic signs can only be given quite shortly here. Of course, all these things might be much more thoroughly explained, but of this the scope of this book does not allow.
P. 5—To one who has true perception, the "Spirit of Nature" speaks powerfully in the facts currently expressed by the catchword, "struggle for existence," etc.; but not in the opinions which modern science deduces from them. In the first statement lies the reason why natural science is attracting more and more widespread attention. But it follows from the second statement that scientific opinions should not be taken as if they necessarily belonged to a knowledge of facts. The possibility of being led astray by mere opinion is, in these days, infinitely great.
P. 9—It should not be concluded from these remarks about the sources of St. Luke's Gospel, that purely historical research is undervalued by the writer of this book. This is not the case. Historical research is absolutely justified, but it should not be impatient with the method of presentation proceeding from a spiritual point of view. It is not considered of importance to make various kinds of quotations in this book; but one who is willing will be able to see that a really unprejudiced, broad-minded judgment will not find anything that is here stated to be contrary to what has been actually and historically proved. One who will not be broad-minded, but who holds this or that theory to be a firmly-established fact, may easily think that assertions made in this book are untenable from a scientific point of view, and are made without any objective foundation.
P. 15—It is said above that those whose spiritual eyes are opened are able to see into the spiritual world. The conclusion must not on this account be drawn that only one who possesses spiritual sight is able to form an intelligent opinion about the results arrived at by the initiate. Spiritual sight belongs only to the investigator. If he afterwards communicates what he has discovered, every one can understand it who gives fair play to his reason and preserves an unbiassed sense of truth. And such an one may also apply the results of research to life and derive satisfaction from them without himself having spiritual sight.
P. 20—"The sinking into the mire" spoken of by Plato must also be interpreted in the sense referred to in the last note.
P. 20—What is said about the impossibility of imparting the teaching of the Mysteries has reference to the fact that they could not be communicated to those unprepared in the same form in which the initiate experienced them; but they were always communicated to those outside in such a form as was possible for the uninitiated to understand. For instance the myths gave the old form, in order to communicate the content of the Mysteries in a way that was generally comprehensible.
P. 88—Everything that relates to knowledge gained through the "eyes of the spirit" is called by ancient mysticism "Mantik." "Telestik," on the other hand, is the indication of the ways which lead to initiation.
P. 168—"Kabirs," according to ancient mysticism, are beings with a consciousness far above the human consciousness of to-day. Schelling means that man through initiation ascends to a state of consciousness above his present one.
P. 186—An explanation of the meaning of the number seven may be obtained inAn Outline of Occult Science(see advt., front page).
P. 187—The meanings of the Apocalyptic signs can only be given quite shortly here. Of course, all these things might be much more thoroughly explained, but of this the scope of this book does not allow.
Typographical errors corrected in text:Page 140: "It can only be as is must be" replaced with "It can only be as it must be"
Typographical errors corrected in text: