Post on 01-Jun-2018
8/9/2019 Annie Besant - In The Outer Court.pdf
1/172
8/9/2019 Annie Besant - In The Outer Court.pdf
2/172
r
n
0
8/9/2019 Annie Besant - In The Outer Court.pdf
3/172
F F
A__
___F
|_ __ J
_-
_ Ikl
I
. -__ ._ _
I
_
h __ __.$5
_ _ ___% _______+_h___ _____._%. _ _i
__:L_ _ _r_ _ _@Tr_ _ I _ __
_ _ _ _ __. _
|__r_h__ _ __ n__1_U__m___
_____0 _ _ _ 1 _
__3
_%E____- '________3____hI_F_ 1
_ _l_ ___r__I- b __|_I
____ | ?1__ __ _ _ _ ___ ____ _ _ _ % _ _ _ | _ l r _ _ % __ I _ _ _ _ r
I__. : __. __:___*. _ _ _.___J_____ |_____i f___:__'_MA1 -.__ I___.1__I _t__ _ _ "
h______|____a#__iJU____'u _|___||,-Il|1__l_r.I
J.__'.__ _ _
____._ __ "1
;______ _ _%__i _ __ __ __ _
l_
wbvli _ I__
8/9/2019 Annie Besant - In The Outer Court.pdf
4/172
1-* \
4-
' r
n '1 -""I ._| I*
---I4 -vs -'3 '
i.
- _:I_
I I. Mg.
I
ii
1
* 4 ._;:v_:*;'1_;$_
' r IQ
1-L
3
5 ; . G
."i1l
I-
. _ .5 .:||
11
a ~ + -I _-r ||. -
:-I 4 . 1 | -I -Z
8/9/2019 Annie Besant - In The Outer Court.pdf
5/172
IN THE OUTER COURT
ii 1'.
' 10 . -1?
' - 12I;-"~ .- ._.
'-II-I-
_-. 2u ' I'M;-$11.1-I I- 1
. p'*-H . . .-- . .~ -., _1 _.|Q _ . ._1' 4 . _ _ _ I In;. .
'9li- nil .hi:3
_-I-J \-_. I.; .I. I_ ..___' '1-P]_
r. . __r |_ _;- ___
..v- -| ' _ ' I ' - F-_- .
'1 4I T ff.1_ - Q; - _
, :- .- . . _ - .- . .. _ 1' . _l_ A . -P - _ ___J- E n .
r L
. 1 '_"
J _ .
'1 . .| '
1I
1-
-1
3
"[1
. -14-I 9
IN THE OUTER COURT4.'1.
I
| .. I
\
I II
I _
n"r | "F : ,. ,- r
rv ;_ -
._ I . .- .._ ,1. ._ _ _ _
.*.- - .-- _ - . ' " ~ . *.I I P-_\_ |-., I . _ _ _ .. .-. - _ . - _
, -_,-_ .~ ,__ _ _- . _.-I __ 1 I - ' p1 I'- . . -: - * -
A.|
V '1-1 .. r__ jg. -r"'-
_-..,_-| 1-'4. _ _-- - '
_.q--_- ..,-.,1,{-,. gr. ,-,1 4-- P
. ._l.- I
.51-
1%'- : Er-~
J. .I 1
8/9/2019 Annie Besant - In The Outer Court.pdf
6/172
ABERDEEN UNIVERSITY PRESS.
1.-
I
'. '*' ' :
I. .
~ .r 1-I 'hI | - II:
g i1 . '
J .
. ,1 _7 Q
\. H -
1- .-1 . .1' :F|"'I - P 51
-If: -I - '. _
|l'I*. . .-ll
_'- ' -1- L ' I nu- n-I n.n. '-'-- ._ I
1 1 1 .
. I -._.-J
_| I$1'3ff1rffw1 .'
. -.| .- -1 ,...._ _.. _ I - I ._-f -...
I L -
- '..\-4-_ _..; I-4- 1
_ I _ .'- #5 "
I.-~,'-_. -11:- '1 |- L .. -l l. . _r 1
I I
ABERDEEN UNIVERSITY PRESS.
Irv
|-.P . .. .
I
.- I-F
'+ - - ..T _ , . _-|.n|. |I
_..lII- _ =. . _ -
1-
"'_._1 |._=- ql -1" '-
if
EI1-
_\
.n'_'-'I- ' .
In I"
a-I._:-_ '_ 1-J. _ _ _' _I-_ Ii . I. I I _ __ . J __: _F -
zgjl D I 1 , I _ _ _ _ _ -u. .__| j . . , . . _ _ _' _ ' L_;___: _f |_ ._
-I._'5"' .~ . , I . _ . - F lg _. _I| '_ " - ' " - .7 . F. . . . _ .. -- . _ II...- . ,_ _,
J
. 1 ? " -_ s . - '- ' - __ _ -'1 ' -1 _L ? ? -If-In
H-I .3 .
.5 - _ ,~ . KP--' :4I. . .4.'
. 1 . . ,__ .- 1'?-*
1
... -I d-
L - I -"HI -
...||-Q.-=|_.-._. H_I :4
_|r-in-.|
5:' 4 '4- .1
-I
_1.-.
I.-|.|
J
8/9/2019 Annie Besant - In The Outer Court.pdf
7/172
IN THEOUTER COURT
BY
ANNIE BESANT
SECOND EDITION
LONDON
THEOSOPHICAL PUBLISHING SOCIETY26 CHARING CROSS, S.W.
NEW YORK : 65 FIFTH AVENUE
BENARES: THE THEOSOPHICAL PUBLISHING SOCIETY
MADRAS : THEOSOPHIST OFFICE, ADYAR
I8Q8
IN THEO U T E RC O U R T
BY
ANNIE BESAN T
SECOND EDITION
LONDON
THEOSOPHICAL PUBLISHING SOCIETY26 CHARING CROSS, S.W.
N E W YORK: 65 FIFTH AVENUE
B E N A R E S : T H ET I - I E O S O P H I C A LP U B L I S H I N GS O C I E T Y
M A D R A S 2 T H E O S O P H IS TO F F I C E ,A D YA R
I898
8/9/2019 Annie Besant - In The Outer Court.pdf
8/172
JSP
i_
;u
- 0
' 1\\'
'1L--- .J . ' | -11'];L,_ . d _ _"l_-.
1 _. __ '' ,_ I I , I_ '_ _ h _ . , . . _ . _ 1 . ,._-:.-.' I l|' I
41-1
_I_
1-. .H
P1
-_
.-
#:
\ . . \ .~ \Km*s'*~\U"0L v
1_|- .j._ I I -
'-_ : _- ____ . .I_ ' __ .-, -_ -- ll-| II I I
1" ._' . J 5 d -_-- - | F-\-_. . _ | I 7? . _- -1 -Ir-\ '- -1" '-1 _ __- u ., . -
- .-,. -. ;._. .~..p
8/9/2019 Annie Besant - In The Outer Court.pdf
9/172
CONTENTS.
PAGE
PURIFICATION - 9
THOUGHT CONTROL - 41
THE BUILDING OF CHARACTER - 71
SPIRITUAL ALCHEMY - - 103
ON THE THRESHOLD - - 135
The above are the verbatim reports of five Lectures givenin the Blavatsky Lodge, London, at the Headquarters of the
European Section of the Theosophical Society, during August,
1895.
Pa
. .n _ _ - ' - I .15 ,} . .v . _ ' _ -
F - J . "-I
I-H, - I. -_--G C-"-4-& -puJ
I ' - ' :1 . - : -_
11 JI
. . I '5
-_ -
J-.
J
-I-
CONTENTS.
. PAGE
P U R I F I C AT I O N- - - - - - - - 9
Tnoucrrr CONTROL - - - - - - 41
THE BUILDINGO F C H A R A C T E R- - - - 71
SPIRITUAL ALCHE MY- - - - - - 1 0 3
ON THE THRESHOLD - - - - - - 135
The a bov e a re the verbat imreports of v e Lectures givenin the Blava t skyLodge, L o n d o n ,a t the _I_-Ieadquartersof theEuropeanSection of the Theosophica lSociety, d u r i n gA u g u s t ,1895.
. . .T.=' . bln :|- '
ill -\_ _ - - - In . -. .. . _ 1
a--4, ' - ,.-- - , -. ' .I
-u P-- ,_ .. , __ -
8/9/2019 Annie Besant - In The Outer Court.pdf
10/172
Pn-
Iii._;"_ __ .J . ..I I. - |- 1 i
I.I-. . _
l
_ . . - ;- Ir.1 I |l_ . II
F1-
J1
_ _-F.-.__,]-5"+4
I. . .-I. i
II 4
i.' ';
I -III
I -II I II
II F
-I...
II-'_ _
_. l.| I _ ._ _ __-_,I I
J"_p - l I '
Tfff '1i l
1 - - V: -= - IF :'
-I.
_I
5 .1" _I| |. I
_l4-l._n-I| III I-'_
:-v ' .J-1--5
.-
I,_ _. _ 31$
L .I
. ' I ,-
_ I , I I 1 -r-HI II |' I _ I _ _ 1' _
-7l
Ill -I I ? I. I
IJ . , - _ _ .4 'lI;-.,- I In-I.--Ii. I H- 4'-I "1 - '||. |l --:1"
It_i-II--gn
3; -ll - '_-? ' : .
.4
_ IP I I
- II ' .r I *._
- _
-5-I JI-
8/9/2019 Annie Besant - In The Outer Court.pdf
11/172
PURIFICATION.
41
'1
.q~|
P-I.:1.-2' -|h'|.' a
_ _ - III -
._ , | .
\-
- :
|
_\
_,
kdF
- :1 '-.. ' .- I I-
II |
L
_I
T'II-I"-I_,I
I
:,_ .
,.
II
1 '\.I
'1 -4 _--I-1 --'-
.q -
._ - 4
PURIFICATION.
II || I- "_
f II-
I._
I II
1-5_.Ir-ifil -t; ) C
; | II I_I T. ,'l ":I|I yqp.- .""I..-{=5 --f I,I I-I -"_ . . __P; .I" '. 5 .| -- - _
-4 - -I|- -. '- 4 II_ _ .
.'l
-1III1.. __
-|-
-._
I. - I ,
I:1 1
1:--1--II ;-' I-I-II
I' I_,-_; __ _ .4
III-""~iI-I: _-Ii;_ :1-;. - 4 ?1- = ~ - 1 ;I-I-II II IL.-III_ _. _ .-I.- I.. I
:-1.'III"I-'-I-' I-I Ink '1 I_I.
I-
+ I1 .1 ll
-Ihpl-I I. I .I.q_ | - I - _ |_ _I | __ ._ .;I ' |
I | I
_-1~. ' -1;;1_ -- '.-Gr- . I-I I-
T1
fl
8/9/2019 Annie Besant - In The Outer Court.pdf
12/172
I ' I Iqr _ I
I.
I1- '_I. _,..-,
II_ -.-
AI-
"- '1
I'1 1
I.-L P IIr.|II -I
r I- ii '| _ .: -
Ii- I-I. ,
I - ' I_ , , ll I . ____I .
P -_-l-I_-I-II ..-""- t
I.I , _._ I
I-- -I
I _ _
J
-I-_ -I_II
-I-
_.l '.I I
.I
_| i l * I|
III.)
_ - |_iiI _ I r I _
-Ii
. I.
I_ I O -
.,0 ..--I~..'I- ._ri 'J 1 "I I
~ 11
i\ |IFi
' {I "I-I
.__| '_ _l._'
*-
I-IF
, _-".1. _ -II}"III
I-q
F
.1 'L.
J _. I?-I
I. ' .p- I '*
I '-
-"'_ .-InI
D{I lI_ :
II|
IFI
I
8/9/2019 Annie Besant - In The Outer Court.pdf
13/172
8/9/2019 Annie Besant - In The Outer Court.pdf
14/172
10 IN THE OUTER COURT.
upwards along this spiral track we see how it ends at
the summit of the mountain that it leads to a mighty
Temple, a Temple as of white marble, radiant, which
stands there shining out against the ethereal blue.
That Temple is the goal of the pilgrimage, and they
who are in it have finished their course finished it sofar as that mountain is concerned and remain there
only for the help of those who still are climbing. If
we look more closely at the Temple, if we try to see
how that Temple is built, we shall see in the midst of
it aHoly
ofHolies,
and round about the centre are
Courts, four in number, ringing the Holy of Holies as
concentric circles, and these are all within the Temple ;
a wall divides each Court from its neighbours, and to
pass from Court to Court the wayfarer must go througha gateway, and there is but one in each encircling
wall. So all who would reach the centre must pass
through these four gateways, one by one. And outside
the Temple there is yet another enclosure the Outer
Court and that Court has in it many more than are
seen within the Temple itself. Looking at the Templeand the Courts and the mountain road that winds
below, we see this picture of human evolution, and thetrack along which the race is treading, and the Templethat is its goal. And along that road round the mountain stands a vast mass of human beings, climbingindeed, but climbing so slowly, rising step after step ;
sometimes it seems as though for every step forward there is a step backward, and though the trend of
IO IN THE OUTER COURT.
upwards along this spiral track w e see how it ends atthe summit of the mountain-that it leads to a mightyTemple, a Temple a s of white marble, radiant, whichs t a n d s there shining out against the etherea l b lu e.That Temple is the goa l of the pilgrimage, a n d they
who a re in it h a v e nished their coursenished it sofar a s that mountain is conce rned-andremain thereonly for the help of those who still a re climbing. Ifw e look more closely at the Temple, if w e try to seehow that Temple is built, w e shall see in the midst ofit a Holy of Holies, a n d round about the centre areCourts, four in number, ringing the Holy of Holies a sconcentric circles, a n d thes e a re all within the Temple;a wall divides each Court from its neighbours, a n d topass from Court to Court the W a yfa rermust go througha gateway, a n d there is but on e in each encircling
wall. So all who would reach the centre must passthrough these four ga teways , on e by one. And outsidethe Temple there is yet another enclosurethe OuterC o u r t - a n dthat Court ha s in it many more than a reseen within the Temple itself. Looking a t the Templea n d the Courts a n d the mountain road that windsbelow, w e see this picture of human evolution, a n d thetrack along which the race is treading, a n d the Templethat is its goal . And along that road round the moun-tain s t a n d s a vast m a s s of human beings , climbingindeed , but climbing so slowly, rising step after step;
sometimes it seems a s though for every step for-ward there is a step backward ,a n d though the trend of
A
l
8/9/2019 Annie Besant - In The Outer Court.pdf
15/172
PURIFICATION. II
the whole mass is upwards it mounts so slowly that the
pace is scarcely perceptible. And this seonian evolutionof the race, climbing ever upwards, seems so slow and
weary and painful that one wonders how the pilgrimshave the heart to climb so long. And tracing it round
and round the mountain millions of years pass in the
tracing, and millions of years in following a pilgrim,and while he treads it for these millions of years an
endless succession of lives seems to pass, all spent in
climbing upwards we weary even in watching these
vast multitudes who climb soslowly,
who tread roundafter round as they mount this spiral pathway.
Watching them we ask ourselves : Why is it that theyclimb so slowly ? How is it that these millions of mentake so long a journey ? Why are they ever strivingupwards to this Temple that stands at the top ?
Looking at them, it seems that they travel so slowlybecause they see not their goal, and understand not
the direction in which they are travelling. And as wewatch one or another on the pathway, we see that theyare always straying aside, attracted hither and thither,and with no
purposein their
going; theywalk not
straight onwards as though intent on business, but
wander hither and thither, like children running after a
blossom here, and chasing a butterfly there. So that
all the time seems to be wasted, and but little progressis made when the night falls upon them and the day s
march is over. Looking at them, it does not seem as
though even progress in intellect, slow as that also
PURIFICATION. I I
the W h ole ma s sis upwards it mounts s o slowly that thepace is scarcely perceptible. And this monian evolutionof the race, climbing ever upwards, seems so slow a n dweary a n d painful that on e wonders how the pilgrimsh a v e the heart to climb so long. And tracing it round
a n d round the mountain millions of years pass in thetracing, a n d millions of years in following a pilgrim,a n d while he t reads it for these millions of years a nendless succession of lives seems to p a s s , all spen t inclimbing upwardswe weary even in watching thesevast multitudes who climb so slowly, who t read roundafter round a s they mount this spiral pathway.Watch ingthem we a sk ourselves:Why is it that theyclimb so slowly? How is it that these millions of mentake s o long a journey? Why a re they ever strivingupwards to this Temple that s t a n d s at the top?
Looking at them, it seems that they travel so slowlybecause they see not their goal , a n d understand notthe direction in which they a re travelling. And a s w ewatch on e or another-on the pathway, w e see that theya re always straying as ide , attracted hither a n d thither,a n d with n o purpose in their going; they walk notstraight onwards a s though intent on b u s i n e s s , butwander hither a n d thither, like children running after ablossom here, a n d chasing a butterfly there. So thatall the time seems to be w a s t e d ,a n d but little progressis m a d e when the night falls upon them a n d the _days
march is over. Looking a t them, it does not s eem a sthough even progress in intellect, slow a s that also
8/9/2019 Annie Besant - In The Outer Court.pdf
16/172
12 IN THE OUTER COURT.
is, made the pace very much more rapid. When welook at those whose intellect is scarcely developed,
they seem after each day of life to sink to sleepalmost on the place they occupied the day before;
and when we glance over those who are more highly
evolved so far as intellect is concerned, they too are
travelling very very slowly, and seem to make small
progress in each day of life. And looking thus at them,our hearts grow weary with the climbing, and wewonder that they do not raise their eyes and under
stand the direction in which their path is taking them.
Now that Outer Court that some of the climbersin front are reaching, that Outer Court of the
Temple, seems not only to be gained by the paththat winds round and round the hill so often ; for
as we look at it, we see that from many points in
this spiral pathway the Outer Court may be reached,and that there are briefer ways that wind not round
the hill but go straight up its side, paths that may beclimbed if a traveller s heart be brave and if his limbs
be strong. And trying to see how men find their waymore swiftly than their fellows to the Outer Court, weseem to gather that the first step is taken off this
long spiral road, the first step is taken straight in the
direction of this Outer Court that men can reach fromso many points in the long roadway, when some Soulwho has been travelling round and round, for millen
niums perhaps, recognises for the first time a purposein the journey, and catches for a moment a gleam from
I2 IN THE OUTER COURT.
is , made the pace very much more rapid. W h e n welook at thos e w hos e intellect is scarcely developed,they seem after each d a y of life to s ink to sleepalmost on the place they occupied the d a y before;a n d when we glance ov er thos e w ho are more highly
evolved so fa r as intellect is concerned, they too aretravelling very very slowly, a n d seem to make smallprogress in each day of life. And looking thus at them,our hearts grow weary with the climbing, a n d w eWo n d e r that they d o not ra i se their eyes a n d under-s ta n d the direction in which their path is taking them.
N ow that Outer Court that some of the climbersin front a re reaching, that Outer Court of theTemple, seems not only to be ga in ed by the paththat winds round a n d rou n d the hill so often; fora s w e look at it, w e see that from many points in
this spiral pathway the Outer Court may be reached,a n d that there a re briefer ways that wind not roundthe hill but go straight u p its side, paths that may beclimbed if a travel1er sheart be bra v e a n d if his limbsbe strong. And trying to see how men nd their waymore swiftly than their fellows to the Outer Court, w eseem to gather that the rst step is taken off thislong spiral r o a d , the rst step is taken straight in thedirectionof this Outer Court that men ca n reach froms o ma n y poin tsin the long roadway,iwhensome Soulwho ha s been travelling round a n d round, for millen-
niums perh a ps , reco gn is es for the rst time a purposein the journey,an d catches for a moment a gleam from
8/9/2019 Annie Besant - In The Outer Court.pdf
17/172
PURIFICATION. 13
the Temple on the summit. For that White Templesends rays of light over the mountain side, and nowand then a traveller raises his eyes from the flowers
and the pebbles and the butterflies upon the path, and
the gleam seems to catch his glance and he looks
upward at the Temple, and for a moment he sees it ;and after that first momentary glimpse he is never
again quite as he was before. For, though but for a
moment, he has recognised a goal and an ending ; for a
moment he has seen the summit towards which he is
climbing,and the
pathway,steep, but so much
shorter,that leads directly up the hill-side beyond which the
Temple gleams. And in that moment of recognisingthe goal that lies in front, in that moment of under
standing, if it be but for an instant, that instead of
climbing round and round full seven times and makingso many little circles on the upward path for thepath winds upon itself as well as round the hill, and
each spiral round the mountain side has seven turns
within itself and they too take long in the treadingwhen the Soul has caught these glimpses of its goal andof the directer
pathwaythat leads towards
it,then it
understands for that moment that the pathway has aname and that the name is " Service," and that thosewho enter on that shorter pathway must enter it
through a gate on which" Service of Man " is shining
in golden letters; it understands that before it can
reach even the Outer Court of the Temple it must passthrough that gateway and realise that life is meant for
P U R I F I C AT I O N . 1 3
the Temple on the summit . For that White Temples e n d s rays of light over the mountain side, a n d nowa n d then a traveller raises his eyes from the flowersa n d the pebbles a n d the butteriesupon the path, a n dthe gleam seems to catch his glance a n d he looks
upward a t the Temple, a n d for a moment he sees it;a n d after that rst momentary glimpse he is neveragain quite a s he w a s before. For, though but for amoment, he ha s recognised a goal a n d a n ending; for amoment he ha s seen the summit towards which he isclimbing, a n d the pathway, steep, but so much shorter,that leads directly u p the hill-side beyond which theTemple gleams. And in that moment of recognisingthe g o a l that lies in front, in that moment of under-standing, if it be but for a n instant, that instead ofclimbinground a n d round full seven times a n d making
so many little circles on the upward path--for thepath winds upon itself a s well a s round the hill, a n deach s pira l rou n dthe mounta in side ha s seven tu rnswithin itself a n d they too take long in the t read ing-w hen the Sou lha s caught these glimpses of its goa l a n dof the directer pathway that leads towards it, then itu n d e r s t a n d sfor that moment that the pathway ha s an a m e a n d that the n a m e is Service, a n d that thosewho enter on that shorter pathway must enter itthrough a gate on which Service of Man is shiningin golden letters; it understands that before it ca n
reach even the Outer Court of the Temple it must passthrough that gateway a n d realise that life is meant for
8/9/2019 Annie Besant - In The Outer Court.pdf
18/172
14 IN THE OUTER COURT.
service and not for self-seeking, and that the only wayto climb upwards more swiftly is to climb for the sake
of those who are lagging, in order that from the Templemore effective help may be sent down to the climbersthan otherwise would be possible. As I said, it is onlythe flash of a moment, only a glimpse that comes and
that vanishes again ; for the eye has only been caught
by one of these rays of light that come down from the
mountain. And there are so many attractive objectsscattered along this winding path that the Soul s
glance is easily again drawn towards them ; but inas
much as onceit
has seen the light, there is thepossibility of seeing it again more easily, and when
once the goal of achievement and the duty and power of
service have had even this passing imaginative realisa
tion in the Soul, then there remains a desire
to tread that shorter pathway, and to find a waystraight up the hill to the Outer Court of the Temple.
After that first vision, gleams come from time to time,and on day after day of this long climbing the gleamreturns to the Soul, and each glimpse perhaps is
brighter than the last, and we see that these Souls who
have just for a moment recognised that there is a goaland purpose in life, begin to climb with more steadfast
ness than their fellows ; although they are still windingtheir way round the hill, we see that they begin to
practise more steadily what we recognise as virtues, andthat they give themselves more persistently to what we
recognise as religion, which is trying to tell them how
I4. IN THE OUTER COURT.
service a n dnot for
self-seeking,a n dthat
theonly way
to climb u p w a r d smore swiftly is to climb for the sakeof those who a re lagging, in order that from the Templem or e effectiv e help may be s e n t d ow n to the climbersthan otherwise would be possible. As I s a i d , it is onlythe ash of a moment, only a glimpse that comes a n d
that vanishes again; for the eye ha s only been caughtby on e of thes e ra ys of light that come down from themountain. And there a re so many attractive objectsscattered along this winding path that the Soul'sglance is easily again drawn towards them; but i n a s -much a s onoe it ha s seen the light, there is thepossibility of seeing it a ga in more easily, a n d whenonce the goa l of achievement a n d the duty a n d power ofs erv ice ha ve ha deven this passing imaginative rea l isa-tion in the Soul, then there remains a desireto t read that shorter pathway, a n d to nd a waystraight u p the hill to the Outer Court of the Temple.
After that rst vision, gleams come from time to time,a n d on d a y after d a y of this long climbing the gleamreturns to the Soul , a n d each glimpse perhaps isbrighter than the last, a n d w e see that these Souls who
h a v e just for a moment recognised that there is a goa la n d pu rpos ein life, begin to climb with m ore s tea d fa s t-ness than their fellows; although they a re still windingtheir way round the hill, w e see that they begin topract ise more steadily what w e recognisea s virtues, a n dthat they give themselves more persistently to what w e
recognise a s religion, which is trying to tell them how
8/9/2019 Annie Besant - In The Outer Court.pdf
19/172
PURIFICATION. 15
they may climb, and how the Temple may finally be
won. So that these Souls who have caught a gleam of
this- possible ending, and feel some drawing towards the
path that leads thereunto, become marked out a little
from their fellows by their diligence and heedfulness,
and they go to the front of this endless multitude thatis climbing along the road ; they travel more swiftly,because there is more purpose in their travelling, be
cause they are taking a direction which they begin to
understand, and they begin, though very imperfectly,to walk with a definite aim, and to try to live with
a definite purpose. And although they scarcely yet
recognise what that purpose in the end will be it
is rather a dim intuition than a definite understandingof the way still they are no longer roaming aimlesslyfrom side to side, sometimes a little upwards and some
times a little downwards ; they are now climbingsteadily up the winding pathway, and each day of life
sees them climb a little faster, until they are distinctlyahead of the multitudes in spirituality of life, in the
practice of virtue, and in the growing desire to be of
service to their fellow-men. They are in this way
travelling more swiftly towards the summit, though still
on the winding road, and they are beginning to try to
train themselves in definite ways ; they are beginningalso to try to help their neighbours, that they too mayclimb with them, and as they are making their way a
little more swiftly forward they are always reaching outhelping hands to those around them, and trying to take
lr
PURIFICATION. 15
they may climb, a n d how the Temple may nally bewon. So that these Souls who h a v e caught a gleam ofthis-possible ending, a n d feel s omedrawing towards thepath that leads thereunto, become marked out a littlefrom their fellows by their diligence a n d heedfu lness ,
a n d they go to the front of this endless multitude thatis climbing along the road; they travel more swiftly,because there is more pu rpos e in their travelling, be-cause they a re taking a direction which they begin tounderstand, a n d they begin, though very imperfectly,to walk with a denite aim, a n d to try to live witha denite purpose . And although they scarcely yetrecognise what that purpose in the en d will betis rather a dim intuition than a denite understandingof the waystill they a re n o longer roaming aimlesslyfrom s ide to side, sometimes a little u p w a r d sa n d some-
times a little downwards; they a re now climbingsteadily u p the winding pathway, a n d each d a y of lifesees them climb a little fas ter, until they a re distinctlyahead of the multitudes in spirituality of life, in thepractice of virtue, a n d in the growing desi re to be ofservice to their fellow-men. They a re in this waytravelling more swiftly towards the summit, though stillon the winding r o a d , a n d they a re beginning to try totrain themselves in denite ways; they a re beginningalso to try to help their neighbours, that they too mayclimb with them, a n d a s they a re making their way a
little more swiftly forward they a re always reaching outhelping h a n d s to those around them, a n d trying to take
8/9/2019 Annie Besant - In The Outer Court.pdf
20/172
l6 IN THE OUTER COURT.
them with them upwards more swiftly along the path.And presently, with those they are thus loving and
serving, they are met by a form that is beautiful, thoughat first somewhat stern in aspect, which speaks to them
and tells them something of a shorter way ; we knowthat the form which comes to meet them is
Knowledge,and that Knowledge is beginning to whisper to them
something of the conditions of a swifter progress ; the
Religion that has been helping them in the practice of
virtue is, as it were, the sister of this Knowledge, and
the Service of Man is sister to it also, and the three
together begin to take charge of the Soul, until at last a
brighter dawning comes, and a fuller recognition, and
you hear this Soul beginning to make definite to itself
the purpose of its climbing, and not only to dream of a
future, but to make that dream more definite in its
purpose,and
youfind it
recognisingservice as the law
of life. Now, with deliberate intention, a promise to
help in the progress of the race breathes softly forth
from the lips of the Soul ; and that is the first vow theSoul makes, to give itself sometime to the service of the
race a vow not yet of full purpose, but still with the
promise of purpose hidden within it. It has been
written in a Scripture that one of the great Ones whotrod the shorter road, one of the great Ones who climbedthe steeper path, and Who climbed it so swiftly that Heleft behind Him all His race and stood alone in theforefront, the firstfruits, the
promiseof
humanity; it is
said of Him, Who in later ages was known as the
1 6 IN THE ournn courzr.
them with them upwards more swiftly along the path.A n d presently, with those they are thus loving a n dserving, they a re met by a form that is beautiful, thoughat rst s omewha t stern in aspect, which speaks to thema n d tells them something of a shorter way; w e knowthat the form which comes to meet them is Knowledge,a n d that Knowledge is beginning to whisper to themsomething of the conditions of a swifter progress; theReligion that ha s been helping them in the practice ofvirtue is , a s it were, the sister of this Knowledge, a n dthe Service of Man is sister to it a l so , a n d the three
together begin to take charge of the Soul, until at last abrighter dawning comes, a n d a fuller recognition, a n dyou hear this Soul beginning to make denite to itselfthe purpose of its climbing, a n d not only to dream of afuture, but to make that dream more denite in itspurpose , a n d you nd it recognising service a s the lawof life. N o w, with deliberate intention,a promise tohelp in the progress of the race breathes softly forthfrom the lips of the Soul; a n d that is the rst vow theSoul makes , to give itself sometime to the service of therace--a vow not yet of full purpose , but still with the
promise of purpose hidden within it. It ha s beenwritten in a Scripture that on e of the great Ones whotrod the shorter r o a d , on e of the great Ones who climbedthe steeper path, a n d Who climbed it so swiftly that Heleft behind Him all His race a n d s tood a lone in theforefront, the rstfruits, thepromise of humanity; it issa id of Him, Who in later ages w a s known a s the
8/9/2019 Annie Besant - In The Outer Court.pdf
21/172
PURIFICATION. 17
Buddha, that" He perfected His vow, Kalpa after
Kalpa"; for the achievement that was to crown His
life had to begin with the promise of service, and it is
that vow of the Soul which links it to the great Ones
that have gone before, that makes as it were the link
that draws it to the probationary path, the path thatleads it into and across the Outer Court, up to the very
gateway of the Temple itself. At last, after many lives
of striving, many lives of working, growing purer and
nobler and wiser, life after life, the Soul makes a distinct
and clear speaking forth of a will that now has grown
strong ; and when that will announces itself as a clear and
definite purpose, no longer the whisper that aspires, but
the word that commands, then that resolute will strikes
at the gateway which leads to the Outer Court of the
Temple, and strikes with a knocking which none maydeny for it has in it the strength of the Soul that is
determined to achieve, and that has learned enough to
understand the vastness of the task that it undertakes.
For that Soul that now is standing at the outer gatewayof this Court, knows what it is striving to accomplish,realises the vastness of the
difficultythat lies in front.
For it means nothing less than this, that it is going to
come out of its race that race which is to be climbinground and round and round for endless millenniums,still passing from globe to globe, round that which weknow as the chain, passing round and round that chain
in weariful succession ; this brave Soul that now is
knocking at the outer gateway means to climb that
PURIFICATION. 17
Buddha, that He perfected His v o w, Kalpa afterKalpa; for the achievement that w a s to crown Hislife ha d to begin with the promise of service, a n d it isthat vow of the Sou l which links it to the great Onesthat h a v e gone before, that makes a s it were the link
that draws it to the probationary path, the path thatleads it into a n d across the Outer Court, u p to the verygateway of the Temple itself. At last, after many livesof striving, many lives of working, growing purer a n dnobler a n d wiser, life after life, the Sou l makes a distincta n d clear speaking forth of a will that now ha s grownstrong; a n d when that will a n n o u n c e sitself a s a clear a n ddenite purpose , n o longer the whisper that aspi res , butthe word that commands, then that resolute will strikesat the gateway which leads to the Outer Court of theTemple, a n d strikes with a knocking which n o n e may
deny-for it ha s in it the strength of the Soul that isdetermined to achieve, a n d that ha s learned enough tounderstand the v a s tn es s of the task that it under t akes .For that Soul that now is standing at the outer gatewayof this Court, knows what it is striving to accomplish,realises the v a s t n e s s of the diiculty that lies in front.For it m e a n s nothing less than this, that it is going tocome ou t of its racethatrace which is to be climbinground a n d round a n d round for endless millenniums,still passing from globe to globe, round that which w eknow a s the chain, passing round a n d round that chain
in weariful succession; this b r a v e Soul that now isknocking at the outer gateway m e a n s to climb that
8/9/2019 Annie Besant - In The Outer Court.pdf
22/172
l8 IN THE OUTER COURT.
same mountain in but a few human lives, means to take
step by step, breasting the hill at its steepest, the path
that will lead it right upwards into the very Holy of
Holies ; and it means to do within a space of time that
is to be counted by but a few lives, that which the race
will takemyriads
of lives toaccomplish
a task so
mighty that the brain might almost reel at its difficulty ;
a task so great that of the Soul that undertakes it one
would almost say that it had begun to realise its own
divinity, and the omnipotence which lies enshrined
within itself. For to do in a few lives from this pointof the cycle that the race has reached, what the race as
a whole is going to do, not only in the races that lie in
front, but in the rounds that also lie in the future to do
that is surely a task worthy of a God, and the accom
plishment means that the divine power is perfecting
itself within the human form.So the Soul knocks at the gateway, and the door
swings open to let it through, and it passes into the
Outer Court. Through that Court it has to go, travers
ing it step by step until it reaches the first of the
gateways that lead into the Temple itself the first
of those four gateways, every one of which is one of the
great Initiations, beyond the first of which no Soul maytread that has not embraced the Eternal for evermore,and that has not given up its interest in the mere transi
tory things that lie around. For when once a Soul has
passed throughthe
gatewayof the
Temple,it
goethout
no more;
once it passes through that gateway into
1 8 IN THE ournn counr .
s a m e mountain in but a few human lives, m e a n s to takestep by step, breasting the hill at its steepest, the paththat will lead it right upwards into the very Holy ofHolies; a n d it means to d o within a space of time thatis to be counted by but a few lives, that which the racewill take myriads of lives to accomplish-a task somighty that the brain might almost reel at its difculty;a task so grea t that of the Sou l that under t akes it on ewould almost s a y that it ha d begu n to realise its owndivinity, a n d the omnipotence which lies enshrinedwithin itself. For to d o in a few lives from this pointof the cycle that the race ha s reached, what the race a sa whole is going to d o, not only in the races that lie infront, but in the rounds that also lie in the futureto d othat is surely a task worthy of a G o d , a n d the accom-plishment means that the divine power is perfecting
itself within the human form.So the Sou l kn ocks a tthe ga tew a y, a n d the doo rswings open to let it through, a n d it passes into theOuter Court. Through that Court it ha s to go, travers-ing it step by step until it reaches the rst of thega teways that lead into the Temple itselfthe rst
of those four ga teways ,every on e of which is on e of thegreat Initiations, beyon d therst of which n o Sou l mayt read that ha s not embraced the Eternal for evermore,a n d that ha s not given u p its interest in the mere transi-tory things that lie a r o u n d . For when once a Soul ha spassed through the gateway of the Temple, it goeth outn o more; once it passes through that gateway into
8/9/2019 Annie Besant - In The Outer Court.pdf
23/172
PURIFICATION. 19
one of the inner Courts that lie beyond it and that lead
to the Holy of Holies, it goes out never again. It has
chosen its lot for all the millenniums to come ; it is in the
place which none leaves when once he has entered it.
Within the Temple itself the first great Initiation lies.
But the Soul whose progress we are tracing is as yet
only going to prepare itself in this Outer Court of the
Temple, in order that in lives to come it may be able toascend the seven steps to the first gateway, and await
permission to pass over the threshold into the Templeitself. What then shall be its work in the OuterCourt ? How shall it lead its lives therein, in orderthat it may become worthy to knock at the Templegate ? That is the subject that lies in front of us the
subject I am going to try to put before you, if I mayspeak but to one or two to whom the speaking mayappeal. For well I know, brothers and sisters mine,in depicting this Outer Court, that I may say muchthat may seem unattractive, much that may seem even
repellent. Hard enough is it to find the way to the
Outer Court ; difficult enough is it to practise religionand all the virtues which make the human Soul fit evento knock at the gateway of this outer stage, this Outer
Court around the Temple, and they who enter into thatCourt have made great progress in their past ; it maybe, it will be, that to some the life that is led therein
may scarce seem attractive to some who have not yetdefinitely recognised the aim and the end of life. For,mind you, none are in the Outer Court save those who
-I
PURIFICATION. I9
on e of the innerCourts tha t lie beyond it a n d that leadto the Holy of Holies, it goes out never again. It ha schosen its lot for all the millenniums to come; it is in theplace which none leaves when once he ha s entered it.Within the Temple itself the rst great Initiation lies.
But the Soul w h o s e progress w e a re tracing is a s yetonly going to prepare itself in this Outer Court of theTemple, in order that in lives to come it may be able toascend the seven steps to the rst gateway, a n d awaitpermission to pass over the threshold into the Templeitself. What then shall be its work in the OuterCourt? How shall it lead its lives therein, in orderthat it may become worthy to knock a t the Templegate? That is the s u b ject that lies in front of usthesubject I a m going to try to put before you, if I mayspeak but to on e or two to whom the speaking may
appeal . For well I know, brothers a n d sis ters mine,in depicting this Outer Court, that I may s a y muchthat may seem unattractive, much that may seem evenrepellent. Hard enough is it to nd the way to theOuter Court; difficult enough is it to practise religionan d a ll the v irtu es w h ichmake the human Soul t evento knock a t the gateway of this outer s tage , this OuterCourt around the Temple, a n d they who enter into thatCourt ha v e ma d e great progress in their past; it maybe, it will be, that to some the life that is led thereinmay scarce seem attractive-to some who h a v e not yet
denitely recognised the aim a n d the en d of life. For,mind you, n o n e a re in the Outer Court s a v e those who
8/9/2019 Annie Besant - In The Outer Court.pdf
24/172
2O IN THE OUTER COURT.
have definitely vowed themselves to service, those whohave given everything, and who have asked for nothing in
return save the privilege of serving, who have definitely
recognised the transitory nature of earthly things, who
have definitely embraced the task which they desire to
achieve, who have turned their backs on the flowerypaths which go round the mountain, and are resolutely
determined to climb straight upwards, no matter what
the cost, no matter what the strain as day after day of
life swiftly succeed each other. There is to be struggle,
and much of struggle, in this Outer Court, for much has
to be done therein in brief space of time.
The divisions of this work that I have made are
arbitrary. They are not steps, as it were, across the
Court, for each of these divisions has to be taken at one
and the same time and is always being worked at ; it is
a simultaneous training, and is not divided into stagesas I have had to divide it for clearness of explanation. I
have called these divisions " Purification," and"
Thought
Control," and the"
Building of Character," and"
Spiritual Alchemy," and" On the Threshold ". These
divisions do not mean that each is to be taken separately,because all these things have to be done at one and the
same time, and the Soul that is spending its lives in the
Outer Court is busy with all this work in all the lives
that it spends there ; it is these tasks that it must
partially, at least, have learned to accomplish, ere it
dare stand at the Temple gate itself. And if I takethem now one by one, it is in order that we may under-
2O IN THE OUTER COURT.
have denitelyvowed themselvesto service, those w hoh a v e given everything, a n d who h a v e asked for nothing inreturn s a v e the privilege of serving, who h a v e denitelyrecogn is ed the transitory nature of earthly things, whoh a v e denitely embraced the task which they desire to
achieve, who h a v e turned their backs on the owerypaths which go round the mountain, a n d a re resolutelydetermined to climb straight upwards, n o matter whatthe cost , n o matter what the strain a s d a y after d a y oflife swiftly s u cceed ea ch other. There is to be struggle,a n d much of struggle, in this Outer Court, for much ha s
to be d o n e therein in brief space of time.The divisions of this work that I h a v e m a d e a re
arbitrary. They are n ot steps, as it were, across theCourt, for each of these divisions ha s to be taken at on ea n d the s a m e time a n d is always being worked at; it is
a simultaneous training, a n d is not divided into stagesa s I h a v e ha d to divide it for clearness of explanation. Ih a v e called these divisions Purification, a n d ThoughtControl, a n d the Building of Character, a n d Spiritual Alchemy, a n d On the Threshold. Thesedivisions d o not mean that each is to be taken separately,because all these things h a v e to be d o n e a t on e a n d thes a m e time, a n d the Sou l that is spending its lives in theOuter Court is b u s y with all this work in all the livesthat it spends there; it is these t asks that it mustpartially, a t lea s t, h a v e learned to accomplish, ere it
d a r e s t a n d at the Temple gate itself. And if I takethem n ow one by one, it is in order tha t we ma y under-
8/9/2019 Annie Besant - In The Outer Court.pdf
25/172
8/9/2019 Annie Besant - In The Outer Court.pdf
26/172
22 IN THE OUTER COURT.
scribes its attitude has been used lately by Mr. Sinnett.
It is the phrase of"
allegiance to the Higher Self," a
useful expression, if it be understood. It means the
deliberate decision that all that is temporary and that
belongs to the lower personality shall be cast aside ;
that each life that has to be lived in this lower world
shall be devoted to the single purpose of gathering
together material which is useful, which then shall be
handed on to the Higher One who lives and grows outof that which the lower gathers ; that the lower self-
realising that it is essentially one with the greater that
is above it, that its only work in the world is to come
here as the temporary active agency which gathers
together that of which its permanent Self has need
determines that the whole of its life down here shall be
spent in that service, and that the life s purpose is merely
the gathering of material which then shall be taken backto the Higher, who is really the essence of itself, andwho shall thus be enabled to build up the ever-growingindividuality which is higher than the personality of a
life. The "allegiance to the Higher Self" means the
recognition of this service by the lower, the living of the
lower no longer for itself but for the purpose of servingthat which endures ; so that all the life in the Outer
Court is to be this life of definite allegiance to the
Higher, and all the work that is done in the Outer
Court is to be work that is done for the sake of that
greater One, who is now realised as the true Self that isto endure throughout the ages, and that is to be built
22 IN THE OUTER COURT.
scribes its attitude ha s been used lately by Mr. Sinnett.It is the phra s e of allegiance to the Higher Self, ause fu l express ion, if it be unde r s tood . It m e a n s thed eliber a te d ecis ionthat all that is temporary a n d thatbelongs to the lower personality shall be cas t aside;
that each life that ha s to be lived in this lower worldshall be devoted to the single purpose of gatheringtogether material which is useful, which then shall beh a n d e d on to the Higher On e who lives a n d grows outof that which the lower gathers; that the lower self-realising that it is essentially on e with the grea ter thatis above it, that its only work in the world is to comehere a s the temporary active agency which gatherstogether that of which its permanent Self ha s need-determines that the whole of its life d o w n here shall bespen t in that s erv ice, a n dthat the lifes purpose is merely
the gathering of material which then shall be taken backto the Higher, who is really the essence of itself, a n dwho shall thus be enabled to build u p the ever-growingindividuality which is higher than the personality of alife. The allegiance to the Higher Self m e a n s therecognition of this service by the lower, the living of thelower n o longer for itself but for the purpose of servingthat which endures; so that all the life in the OuterCourt is to be this life of denite allegiance to theHigher, a n d all the work that is d o n e in the OuterCourt is to be work that is d o n e for the sake of that
greater One, who is now realised a s the true Self that isto e n d u r e throughout the ages , a n d that is to be built
8/9/2019 Annie Besant - In The Outer Court.pdf
27/172
PURIFICATION. 23
ever into fuller and fuller life by this deliberate, loyal
service of the messenger that it sends into the outer
world.
In this work that which is sometimes spoken of
in the great Scriptures of the world as the preliminary
step for the successful searching after the Soul, is one
that I am imagining as now lying behind the Soul.You may remember to have read in one of the greatestof the Upanishads, that if a man would find the Soulthe first thing to do is to
" cease from evil ways"
; but
that I am presuming the Soul has done ere yet it hasentered into the Outer Court. For those who enterit are no longer subject to the commonest temptations of earth-life ; they have grown beyond those,and when they come into the incarnation which
is to see them within the Outer Court, they will at
least have turned from evil ways and will have ceased
from walking therein with pleasure. If ever they are
found in such ways at all it will be by a sudden slip imme
diately retrieved, and they will have been born into the
world with a conscience which refuses to let them go
wrong when the right is seen before it. And thoughthe conscience might have sometimes blundered in its
choice though the conscience (not yet perfect in its
experience) might sometimes have chosen wrongly ere
entering within this Outer Court, and even after having
entered, still it would be keenly desirous to choose
rightly. The lower self would not deliberately goagainst this voice, for any one who deliberately goes
PURIFICATION. 23
ever into fuller a n d fuller life by this deliberate, loyalservice of the messenger that it sends into the outerworld.
In this work that which is sometimes spoken ofin the great Scriptures of the world a s the preliminary
step for the success fu l searching after the Soul, is on ethat I a m imagining a s now lying behind the Soul.You may remember to h a v e read in on e of the greates tof the Upanishads, that if a ma n would nd the Soulthe rst thing to d o is to cease from evil ways ; but
that I a m presuming the Sou l ha s d o n e ere yet it ha sentered into the Outer Court. For those who enterit a re n o longer subject to the commonest tempta-tions of earth-life; they h a v e grown beyon d thos e,a n d when they come into the incarnation whichis to see them within the Outer Court, they will atl eas t h a v e turned from evil ways a n d will h a v e ceasedfrom walking therein with pleasure . If ever they a refound in such ways at all it will be by a s u d d e nslip imme-diately retrieved, a n d they will h a v e been born into theworld with a conscience which refuses to let them go
wrong when the right is seen before it. And thoughthe conscience might h a v e sometimes blundered in itschoice--though the conscience (not yet perfect in itsexperience) might sometimes h a v e chosen wrongly ereentering within this Outer Court, a n d ev en after havingentered, still it would be keenly des i rous to chooserightly. The lower self would not deliberately goagainst this voice, for any on e who deliberately goes
8/9/2019 Annie Besant - In The Outer Court.pdf
28/172
24 IN THE OUTER COURT.
against the voice of conscience has not entered into
this Outer Court at all, nor is ready to enter it ; the
Souls that have entered therein have at least chosen to
strive after the right, and they would fain obey this
voice that bids them choose it, and not deliberately
disobey ; they would come into this world with that
much of their climbing behind them, and with adeliberate will to do the highest that they see. Theynow will have to deal with subtler temptations, those in
the Outer Court ; not with the grosser temptations of
the outside world, but with the subtler and keenertemptations that come to the Soul when it has to live
so swiftly through its lives, when it has to climb so
rapidly up the mountain side. For indeed it has no
time to waste in paltering with temptations, in slowly
building virtue ; it must climb onwards and upwards
ever, now it has once come within the limits of eventhe Outer Court of the Temple. And it will find intel
lectual difficulties all round it and intellectual temptations temptations to intellectual ambition, temptations
to intellectual pride, temptations to be proud of that
which it has gathered, and to hold firmly for its ownsake to that which it has achieved. And not only willit feel this strong grip of ambition, this grasping of
the nature of pride,- that would keep for itself and
would build up a wall between itself and those whoare below it, but it will also have a desire for know
ledge, a desire for knowledge for itself, a desire for
knowledge that it may gain and hold rather as against
24. IN THE OUTER COURT.
aga ins t the v oice of conscience ha s n ot entered intothis Outer Court a t all, n or is ready to en ter it; theSouls that ha v e en tered therein h a v e a t leas t chosen tostrive after the right, a n d they would fain obey thisvoice that bids them choose it, a n d not deliberatelydisobey; they would come into this world with thatmuch of their climbing behind them, a n d with adeliberate will to d o the highest that they see. Theynow will h a v e to dea l with subtler temptations, those inthe Outer Court; not with the grosser temptations of
the outside world, but with the subtler a n d keen ertemptations that come to the Soul when it ha s to liveso swiftly through its lives, when it ha s to climb sorapidly u p the mountain side. For indeed it ha s n otime to w a s t e in paltering with temptations, in slowlybuilding virtue; it must climb onwards a n d upwardsever, now it ha s on ce come within the limits of eventhe Outer Court of the Temple. And it will nd intel-lectual difculties all round it a n d intellectual tempta-tions--temptations to intellectual ambition, temptationsto intellectual pride, temptations to be proud of that
which it ha s gathered, a n d to hold rmly for its ownsake to that which it ha s achieved. And not only willit feel this strong grip of ambition, this grasping ofthe nature of pride, that would keep for itself a n dwould build u p a wall between itself a n d those whoa re below it, but it will also h a v e a desire for know-ledge, a desire for knowledge for itself, a desire forknowledgethat it ma y gain a n d hold rather as aga ins t
8/9/2019 Annie Besant - In The Outer Court.pdf
29/172
PURIFICATION. 25
the world than for it. And this temptation veils itselfas love of knowledge for its own sake, and love oftruth for its own sake, and oftentimes the Soul finds,as its eyesight grows keener and clearer, that this
supposed aspiring love is often only the desire to be
separated from its fellows, to have what they do notshare and to enjoy what it does not give to them.
This separateness is one of the great dangers of the
growing Soul, the pride in separateness and the desire
to be separated the desire to grow and to learn and to
achieve in order that it
maypossess ; this is one of the
temptations that will touch it even when it has passed
through the gateway of the Outer Court. For the
Soul will see knowledge within its grasp, and will desire
to hold it ; will see power within its grasp, and will
desire to have it ; desire, not only for the sake of ser
vice, but also partly because these make itself the
greater, and it is inclined to build this wall about itself
so that it may keep for self that which it has achieved ;
presently it begins to understand that if it would ever
traverse the Outer Court and reach the gateway that is
shiningahead of it, it must get rid of all this intellectual
ambition, and all this intellectual pride, and all this
desire for knowledge which it will hold for itself, and
everything that makes it separate from its brother
Souls ; then it will begin to purify its intellectual nature,
it will begin to scrutinise the motives *which impel it
to effort and the motives which move it to action, andit will begin carefully to look at itself in the light
c
P U R I F I C AT I O N . 25
the world than for it. And this temptation veils itselfa s love of knowledge for its own sake, a n d love oft ruth for its own sake, a n d oftentimes the Sou l nds ,a s its eyesight grows keen er a n d clearer, that thissupposed aspir ing love is often only the desire to b e
separated from its fellows, to h a v e what they d o nots ha re a n d to enjoy what it does not give to them.This separa teness is on e of the great d a n g e r s of thegrowingSoul, the pride in separateness a n d the desireto be s epa ra ted thedesi re to grow a n d to learn a n d toachieve in order that it may posse s s ; this is on e of thetemptations that will touch it even when it ha s passedthrough the gateway of the Outer Court. For theSou l will see knowledge within its grasp , a n d will desireto hold it; will s e e power within its grasp, a n d willdesire to h a v e it; desire , not only for the sake of ser-
vice, but a l so partly because these make itself thegreater, a n d it is inclined to build this wall about itselfso that it may keep for self that which it ha s achieved;presently it begins to understand that if it would evertra v ers e theOuter Court a n d reach the gateway that isshining ahead of it, it must get rid of all this intellectualambition, a n d all this intellectual pride, a n d all thisdesire for knowledge which it will hold for itself, a n deverything that makes it separa te from its brotherSouls ; then it will begin to purify its intellectual nature,it will begin to scrutinise the motives which impel it
to effort a n d the motives which move it to action, a n dit will begin carefully to look at itself in the light
0
8/9/2019 Annie Besant - In The Outer Court.pdf
30/172
26 IN THE OUTER COURT.
that shines from the Temple, and that is ever coming
through the Temple windows and illuminating this
Outer Court with rays of spiritual Life ; light in which
every shadow seems to be darker, and the very thingsthat look bright in the lower world are seen after all to
beshadows and
not to berays
oflight
at all. Then
the Soul will realise that this desire-nature which it has
brought with it, and which mixes itself with the intel
lectual, that this desire-nature has to be purified from
every touch of the personal self; it will deliberately
begin this work of purification, it will deliberately and
consciously and steadfastly set itself to work to purgeout of itself everything which strives to take for the
personality, and everything which makes it in anysense separate from those that are below it as well as
from Those that are above. For this the Soul learns
and it isone
of the lessons of theOuter
Court
that there is only one way which these doors swing
open, the doors that shut it out of the Temple, and that
is by the breaking down of the walls that separate it
from its fellows that are below. Then the walls that
separate it from those that are in front disappear,
absorbed as it were by their own action ; for that gatethat has to be passed through is a gate that will only
open to him who desires passage, as he breaks downthe walls of his own nature and is willing to share withall that which he achieves.
Thus hebegins
thiswork
ofpurifying
the desire-
nature, and he takes this lower self in hand to purge
\
26 IN THE O U T E RC O U R T .
that shines from the Temple, a n d that is ever comingthrough the Temple windows a n d illuminating thisOuter Court with rays of spiritual Life; light in whichev ery s ha d owseems to be darker, a n d the very thingsthat look bright in the lowerworld are seen after a ll tobe s h a d o w s a n d not to be rays of light at all. Thenthe Soul will realise tha t this desire-naturewhich it ha sbrought with it, a n d which mixes itself with the intel-lectual, that this desire-natureha s to be pu ried fromevery touch of the personal self; it will deliberatelybegin this work of purication, it will deliberately a n d
consciously a n d steadfastly s et itself to work to purgeout of itself everything which strives to take for thepersonality, a n d everything which makes it in anysense separate from those tha t a re below it a s well asfrom Thos ethat are above. For this the Soul learns a n d it is on e
ofthe lessons of the Outer Court--
tha t there is only on e w a y which these doors swingopen, the doors that shu t it ou t of the Temple, a n d thatis by the breaking down of the walls that separa te itfrom its fellows that are below. Then the walls thatsepara te it from those that a re in front d i sappea r,
absorbed a s it were by their own action; for that gatethat ha s to be passed through is a gate that will onlyopen to him w ho desires passage, as he breaks downthe walls of his own nature a n d is willing to sha re witha ll tha t which he achieves.
Thus he begins this work of purifying the desire-na t u r e , a n d he takes this lower self in h a n d to purge
8/9/2019 Annie Besant - In The Outer Court.pdf
31/172
PURIFICATION. 27
out of it everything which is personal. How shall he
purify himself ? He does not want to destroy; for thatwhich he has gathered together is experience, and
experience has been built into faculty and transmuted
into power, and he now needs all these powers that he
has been gathering during the climb that lies below
him, and it will not do to destroy all that he has
gathered ; he wants to take these powers on with him,
but to take them purified instead of foul. How thenshall he purify them ? It would be so much easier to
destroy ;it
would need so muchless
patience tokill
some of these qualities that he has ; he feels as if he
could strike at them and slay them, and so be rid of
them. But it is not thus that he can enter into the
Temple ; for he must take there as his sacrifice that
has to be offered on the very threshold of the Temple,
everything that he has gathered in his past, that he has
turned into power and faculty ; he must not go in
thither empty-handed, he must take with him all that hehas gathered in his lower life. So that he dares not
destroy; he must perform the harder work of purifica
tion ; he must keep the essence of all the qualities, whilehe strikes away from them everything that is personal.All the lessons he has learnt of virtue and of vice, all
these are the experiences that in the pilgrimage behind
him he has gathered ; he must take the essence of every
quality with him, for these are the results of all his
climbing; but he must take them as pure gold to the
altar, and no dross must be mingled with the gold.
PURIFICATION. 2']
ou t of it everythingwhich is personal. How shal l hepurify himself? He does not want to destroy; for thatwhich he ha s gathered together is experience, a n dexperience ha s been built in to fa cu ltya n d t ransmutedinto power, a n d he n ow needs a ll these powers that he
ha s been gathering d u r i n g the climb tha t lies belowhim, a n d it will n ot do to d es troy a ll that he ha sgathered; he w a n t s to take these powers on with him,bu t to take them puried instead of foul. How thenshal l he purifythem? It would be so much easier to
destroy; it would need so much less patience to killsome of these qualities that he h a s ; he feels as if hecould strike at them a n d s l ay them, a n d so be rid ofthem. But it is not thus that he ca n enter into theTemple; for he m u s t ta ke there as his sacrice thatha s to be offered on the very threshold of the Temple,everything that he ha s gathered in his pas t , that he ha sturned into power a nd faculty; he m u s t n ot go inthither empty-handed,he m u s t take with him a ll that heha s gathered in his lower life. So that he dares notdestroy; he m u s t perform the ha rd er work of purica-
tion ; he m u s t keep the essence of a ll the qualities,whilehe strikes a w a yfrom them everythingtha t is personal.All the lessons he ha s learnt of vir tue a n d of vice, a llthese are the experiences that in the pilgrimagebehindhim he ha s gathered; he must ta ke the essence of everyquality with him, for these are the results of a ll hisclimbing; bu t he m u s t take them as pure gold to thealtar, a n d n o dross m u s t be mingledwith the gold.
8/9/2019 Annie Besant - In The Outer Court.pdf
32/172
28 IN THE OUTER COURT.
Let us take one or two of these qualities in order to
see clearly what purification means ; for if we understand
it as to one or two qualities, then at our leisure we can
work it out for the rest, and the lesson is all-important
as to how the purification is to be worked.
Let me take first a mighty force which is in everyhuman being, which he develops in the low stages of
his growth, which he carries on with him as he evolves,and which it is now his work to purify. Let us take the
quality that in its lowest stage we know as anger, as
wrath, as that tremendous power that the man develops,by which he fights his way through the world, by which
he struggles, and by which he oftentimes overcomes all
opposition : that tremendous energy of the Soul rushing
out through the lower nature and breaking a man s wayfor him through difficulties in the earlier stages of his
growth ere yet he has learned to guide and to control it ;
an undisciplined energy, destructive because it is un
disciplined ; a tremendous force, valuable because it is
force, although destructive in its workings as we see it
in the lower world. The man ere yet he has enteredinto the Outer Court has somewhat changed that energyof the Soul ; he has changed it into a. virtue, a very real
virtue, and he has had this virtue long as his possessionin the outside world ; then it went by the names (whenit had reached the stage of virtue) of noble indignation,
of passion against injustice, of hatred of all that was
wrong, and that was base, and that was vile, and that
was cruel, and it did good service in the outer world
28 IN THE O U T E RC O U R T .
Let us take on e or tw o of these qualities in order tosee clearly what purication m e a n s ; for if w e understandit as to one or tw o qualities,then a t ou r leisurewe ca nwork it out for the rest , a n d the lesson is all-importanta s to how the purication is to be worked.
Let me take rst a mighty force which is in everyhuman being, which he develops in the low stages ofhis growth, which he carries on with him a s he evolves ,a n d which it is now his work to purify. Let u s take thequality that in its lowest s tage w e know as a n g e r, a swrath, a s that tremendous power that the man develops ,by which he ghts his way through the world, by whichhe struggles, a n d by which he oftentimes overcomes allopposition: that tremendous energy of the Soul rushingout through the lower nature a n d breaking a mans wayfor him through difculties in the earlier stages of his
growth ere yet he ha s learned to guide a n d to control it ;a n undisciplined energy, destructive because it is un-disciplined; a tremendous force, valuable because it isforce, although destructive in its workings a s w e s ee itin the lower world. The ma n ere yet he has enteredinto the Outer Court ha s somewhat changed that energyof the Soul; he ha s changed it into a.virtue, a very rea lvirtue, a n d he ha s ha d this virtue long a s his possess ionin the outs ide world; then it went by the n a m e s (whenit ha d reached the s tage of virtue) of noble indignation,of pass ion against injustice, of hatred of all that w a s
wrong, a n d that w a s base , a n d that w a s vile, a n d thatw a s cruel, a n d it d id good service in the outer world
8/9/2019 Annie Besant - In The Outer Court.pdf
33/172
PURIFICATION. 29
under these many forms of destructive energy. For this
man, ere yet he came into the Outer Court, had been
working for the world, and had been practising this
virtue;
and when he saw the cruelty that was done
upon the weak his passion broke forth against it, and
when an injustice was wrought by a tyrant then he rose
up against it in indignation ; he had learned, as he
practised this virtue, to purify it from much of the dross ;for the anger that he had in his earlier lives was angerfor himself he was wrathful when he was injured, he
struckback when some one
struck at him;
but he had
long ago conquered that mere brute wrath in the lower
nature which guards itself by destructive energy againsta wrong, and pays back evil with evil and hate with
hate. Before he entered the Outer Court he had
passed beyond that earlier stage, and had learned to
some extent to transform that energy of anger in him ;he had purified it to a great extent from the personal
element, and he had learned to be angry less because he
himself was injured, than because some one else was
wronged ; he had learned to be indignant less because he
suffered, than because some one else was put to pain ;and when he saw some cruel creature trampling on a
helpless one, he sprang forward to rescue that helpless
creature and struck at the wrong-doer and cast him to
one side ; in that way he had used the higher anger to
conquer the lower, in that way he had used the nobler
passion to slay the more animal passion of his lower life,and he had learned in these lives that now lie far behind
-
PURIFICATION. 29
under these many forms of destructive energy. For thisman, ere yet he came into the Outer Court, ha d beenworking for the world, a n d ha d been practising thisvirtue; a n d when he s a w the cruelty that w a s d o n eupon the w e a k his pass ion broke forth against it, a n d
when a n injustice w a s wrought by a tyrant then he ros eu p against it in indignation; he ha d learned, a s hepractised this virtue, to purify it from much of the dross;for the a n g e r that he ha d in his earlier lives w a s ange rfor himself--he w a s wrathful when he w a s injured, hestruck back when some on e struck at him; but he ha dlong a go con qu ered that mere brute wrath in the lowernature which g u a r d s itself by destructive energy againsta wrong, a n d pa ys back evil with evil a n d hate withhate. Before he entered the Outer Court he ha dpassed beyond that earlier s tage , a n d ha d learned to
some extent to transform that energy of anger in him;he ha d puried it to a great extent from the pe r sona lelement, a n d he ha d lea rn ed to be angry less because hehimself w a s injured, than because s ome on e else w a swronged; he ha d learned to be indignant less beca u s e he
suffered, than because some on e else w a s put to pain;a n d when he s a w some cruel creature trampling on ahelpless one, he sprang forward to rescue that helplesscreature a n d struck a t the wrong-doer a n d c a s t him toon e side; in that way he ha d used the higher anger toconquer the lower, in that way he ha d used the noblerpass ion to s la y the more animal pass ion of his lower life,a n d he ha d learned in these lives that now lie far behind
8/9/2019 Annie Besant - In The Outer Court.pdf
34/172
30 IN THE OUTER COURT.
him, to get rid so far of the grosser qualities of the
passion ; he had learned to be no longer angry for
himself, but angry only for those whom he desired to
help. For he was a man, remember, who had long
recognised service as duty, and one of his ways of service
was by striking down oppressors and by casting asidethose who were inflicting suffering; this anger of hisblazed up hotly against all forms of wrong, and he
worked for the weaker, and perchance did hero s work
in the world. But within that calmer atmosphere of the
Court of the Temple, illuminated by the rays of absolute
compassion shining forth from the Holy of Holies, there
is no place for anger of any sort, even though the angerbe purged from personal antagonism. For the aspiranthas now to learn that those who do the wrong are alsohis brothers, and that they suffer more in their wrong
doing than do their fellow-men by the injury that
they may inflict ; he has to learn that this noble in
dignation of his, and this passion of his against the
wrong, and this fire that blazed forth to consume a
tyranny that touched not himself, that that is not the
characteristic of the Soul that is striving onwards
towards the Divine; for the Divine Life loves all the
children that It sends into the world, no matter what
may be their position, nor how low the grade of theirevolution. For the Love of the Divine that emanated
all has nothing outside Itself. The Life that is Divine
is the core of everything that exists, and there is Godpresent in the heart of the evil-doer as well as in
3o IN THE ouraa C O U R T .
him, to get rid so fa r of the grosser qualities of thepassion; he ha d learned to be n o longer angry forhimself, but angry only for those whom he desired tohelp. For he w a s a man, remember, who ha d longrecognisedservice a s duty, a n d on e of his ways of service
w a s by striking d o w n oppressors a n d by casting as idethose who were inicting suffering; this a n g e r of hisblazed u p hotly against all forms of wrong, a n d heworked for the weaker, a n d percha n ce d id heros workin the world. But within that calmer atmosphere of theCourt of the Temple, illuminated by the rays of absolu tecompass ionshining forth from the Holy of Holies, thereis n o place for ange r of any sort, even though the a n g e rbe purged from personal antagonism. For the aspirantha s now to learn that those who d o the wrong a re a lsohis brothers , a n d that they suffer more in their wrong-
doing than d o their fellow-men by the injury thatthey may inict; he ha s to learn that this noble in-dignation of his, a n d this pass ion of his against thewrong, a n d this re that blazed forth to c o n s u m e atyranny that touched not himself, that that is not thecharacteristic of the Soul that is striving onwardstowards the Divine; for the Divine Life loves all thechildren that It s e n d s into the world, n o matter whatmay be their position, nor how low the g r a d e of theirevolution. For the Love of the Divinethat emanatedall ha s nothing outside Itself. The Life that is Divine
is the core of everything that exists, a n d there is G odpresent in the heart of the evil-doer as well a s in
8/9/2019 Annie Besant - In The Outer Court.pdf
35/172
PURIFICATION. 31
the heart of the saint. Within the Outer Court
the Divine must be recognised, no matter how thickare the veils that hide it, for there the eyes of the
Spirit are to be opened, and there is to be no veil be
tween it and the Self of other men ; therefore this noble
indignation is to be purified until it is purged of everything that is of anger, and is changed into an energythat leaves nothing outside its helpful range ; until this
great energy of the Soul becomes an energy that is ab
solutely pure, that goes out to help the tyrant as well as
the slave, and that embraces within its limit the one
who is trampling as well as the one who is trampled ;for the Saviours of men choose not whom They willserve Their service is a service that knows no limita
tions, and They that are the servants of all hate none
within the Universe. That which once was anger has
to become, by purification, protection for the weak,impersonal opposition to strong evil-doing, perfect jus
tice to all.
And so again as he does with anger he must do with
love, with love that began showing itself forth in him in
its lowest and poorest form as the Soul was beginningto grow, that showed itself forth, perhaps, in forms that
were foul and in forms that were vile, that only knewthe goings outward to another, and that in its self-
gratification troubled not much as to what happenedeven to that which it loved ; as the Soul has been grow
ing upwards, love has changed its character, has becomenobler, less selfish, less personal, until it has attached
P U R I F I C AT I O N . 3 I
the heart of the saint . Within the Outer Courtthe Divine must be recognised, n o matter how thicka re the veils that hide it, for there the eyes of theSpirit are to be open ed , a n d there is to be n o veil be-tween it a n d the Self of other men; thereforethis noble
indignation is to be puried until it is purged of every-thing that is of anger, a n d is changed into a n energythat leaves nothing outside its helpful range; until thisgreat energy of the Soul becomes an energy tha t is ab-solutelypure, that goes ou t to help the tyrant as well asthe s lave , a n d that embraces within its limit the on ew ho is t ramplingas well as the on e w ho is t rampled;for the Saviours of men choose not whom They willserveTheir service is a service that knows n o limita-t ions, a n d They that are the servants of a ll hate nonewithin the Universe. That which once w a s anger ha s
to become, by purication, protection for the w ea k,impersonal opposition to strong evil-doing, perfect jus-tice to all.
A n d so again as he does with anger he mus t do withlove, with love that began showing itself forth in him inits lowestan d poorest form as the Soul wa s beginningto grow, that showed itself forth, perhaps , in forms thatwere foul a n d in forms that were vile, that only knewthe goings outward to another, a n d that in its self-gratication troubled not much a s to what happenedeven to that which it loved; a s the Soul ha s been grow-
ing upwards, love ha s changed its character,ha s becomenobler, less selsh, less personal, until it has attached
8/9/2019 Annie Besant - In The Outer Court.pdf
36/172
32 IN THE OUTER COURT.
itself to the higher elements in the beloved instead of to
the outer casing, and the love that was sensual has become moralised and purified. It must be made still
purer when the candidate has come within the OuterCourt of the Temple ; he must carry in with him love,but it is love that must have begun to lose its exclusive-ness ; it is love which must keep its fire ever burningmore warmly, but the warmth must spread out furtherand further and be purified from everything of lower
nature ; and that means that the love shall be a lovethat in
goingout to others shall
alwaysseek to serve
them rather than to serve itself, shall always seek howmuch it may give to them rather than how much it maytake from them, and so a love that will be becominggradually Divine in its essence, going out according to
the measure of the need rather than according to the
richness of the return.
As the Soul is thus striving after purification, it willhave certain tests that it will apply to all this process
through which it is passing itself, and when it is atwork using its energy in order to accomplish someservice to man it will
bringto that service the
Ithuriel spear of the absence of personality, andwill see what starts up in answer to the touch ofthe spear. If it find that when it is doing service,when its energy is going out to achieve something thatit realises as good, if in testing that action and its motiveit find that the
"
I"
is subtly mingled with the energy;if it find that it looks less for the success of the working
_ _ _ -- . . _- --. .... - .-1 - _ I J -1--
32 IN THE OUTER COURT.
itself to the higher elements in the beloved ins tead of tothe outer casing, a n d the lov e that w a s s e n s u a l ha s be-come moralised a n d puried. It must be m a d e stillpurer when the c a n d i d a t e ha s come within the OuterCourt of the Temple; he must carry in with him love,
but it is love that must h a v e begun to lose its exclusive-ness; it is love which must keep its re ever burningmore Warmly, but the warmth must spread out furthera n d further a n d be puried from everything of lowernature; a n d that m e a n s that the lov e shall be a lovethat in going out to others shall always seek to se rvethem rather than to serve itself, shall always seek howmuch it may give to them rather than how much it maytake from them, a n d s o a love that will be becominggradually Divine in its essence, going out according tothe m e a s u r e of the need rather than according to the
richness of the return.As the Sou l is thus striving after purication, it will
h a v e certain tests that it will apply to all this processthrough which it is passing itself, a n d when it is a twork using its energy in orde r to accomplish somes erv ice to ma n it will bring - to that service theIthuriel spear of the absence of personality, a n dwill see what starts u p in a n s w e r to the touch ofthe spear. If it nd that when it is doing service,when its energy is going out to achieve something thatit realises a s good , if in testing that action a n d its motive
it nd that the I is subtly mingled with the energy;if it nd that it looks less for the success of the working
8/9/2019 Annie Besant - In The Outer Court.pdf
37/172
PURIFICATION. 33
than for the success of the operator ; if it find that when it
fails in its own working but sees that work accomplished
by another, there is something of disappointment ming
ling in the cup of its delight at seeing the work achieved ;
then it knows that the personality is still lingering
in it, that if it were what it ought to be, it wouldcare only for the triumph of the service, and not for
having itself contributed to the triumph. And if it
find that in personal failure there is still a sting of dis
appointment ; if it find that from the failure of its own
outgoing energythere comes back to it
somethingof
depression, something of discouragement, somethingwhich clouds for a moment its peace and its serenity,then it realises that in that sting and in that cloud
there is still a part of the personality that needs to be
destroyed, and it sets to work to get rid also of that
weakness, and to clear away that cloud from the eyesof the Soul. And if it find, when it is measuring and
testing the nature of its love, that there is there also a
little chill, a little feeling of disappointment, when thatwhich it has loved remains indifferent to its giving,
thoughit has served
noblyand loved
greatly;
if it find
that the outward flowing of its love is inclined to
shrink backward and to check its course, because those
to whom it gives the love answer not back with love inreturn ; then, again, this Soul that is so stern to itself
whilst so compassionate to all other Souls knows
that in this also there is a subtle lingering of the per
sonality, and that it is still working for something for
PURIFICATION. 33
than for the success of the operator; if it nd that when itfails in its own working but sees that work accomplishedby another, there is something of disappointment ming-ling in the cu p of its delight a t seeing the work achieved ;then it knows that the personality is still lingering
in it, that if it were what it ought to be, it wouldcare only for the triumph of the service, a n d not forhaving itself contributed to the triumph. And if itnd that in pe r sona l failure there is still a sting of dis-appointment; if it nd that from the failure of its ownoutgoing energy there comes back to it something ofdepress ion, something of discouragement, somethingwhich c louds for a moment its peace a n d its serenity,then it realises that in that sting a n d in that cloudthere is still a part of the personality that needs to bedest royed, a n d it sets to work to get rid a l so of that
weakness , a n d to clear away that cloud from the eyesof the Soul. And if it nd, when it is measuring a n dtesting the nature of its love, that there is there also alittle chill, a little feeling of disappointment, when thatwhich it ha s loved remains indifferent to its giving,though it ha s s erv ed nobly a n d loved greatly; if it ndthat the outward owing of its love is inclined toshrink backwarda n d to check its course , because thoseto whom it gives the love answer not back with love inreturn; then, again, this Soulthat is s o stern to itselfwhilst so compass iona te to all other Soulsknows
that in this a l so there is a subt le lingering of the per-sonality, a n d that it is still working for something for
8/9/2019 Annie Besant - In The Outer Court.pdf
38/172
34 IN THE OUTER COURT.
itself, and is not finding its highest joy in the mere gloryof the giving. Then, again, it sets to work, this Soul
that is in the Outer Court of the Temple, to purify awaythat lingering part of the personality, until the love
flows out, never asking whether aught comes back to it,
never waiting to see if answer is there ; for it knows in
truth that the need for love is greatest where answer of
love there is none, and it knows that those Souls have
the greatest need to receive who themselves at presentgive nothing to the love that helps.
In thisway
the Souldeliberately
labours forgrowth ;
deliberately it works at itself, purifying always the
lower nature with unceasing effort and with untiringdemand ; for ever it is comparing itself not with those
who are below it but with Those who are above it,ever it is raising its eyes towards Those who have
achieved, and not looking downwards towards those
who are still only climbing upwards towards the OuterCourt. And it can never for a moment rest, it cannever be content, until it sees itself ever coming nearer
to its goal, until there is less opposition within itself to
thepassing through
it of thelight
of theHoly Ones
who have become Divine.
Within this Outer Court the temptations of men are
by their virtues, not by their vices ; subtle temptationsassail their nature that appear like angels of light ; and
ever the temptation comes to these Souls that are pass