In Search of the Miraculous

cannot go by any of the first three ways.

"The fundamental difference between the first three ways, that is, the way of the

fakir, the way of the monk, and the way of the yogi, and the fourth way consists in the

fact that they are tied to permanent forms which have existed throughout long periods

of history almost without change. At the basis of these institutions is religion. Where

schools of yogis exist they differ little outwardly from religious schools. And in different periods of history various societies or orders of fakirs have existed in different countries and they still exist. These three traditional ways are permanent ways within the limits of our historical period.

"Two or three thousand years ago there were yet other ways which no longer exist

and the ways now in existence were not so divided, they stood much closer to one

another.

"The fourth way differs from the old and the new ways by the fact that it is never a permanent way. It has no definite forms and there are no institutions connected with

it. It appears and disappears governed by some particular laws of its own.

"The fourth way is never without some work of a definite significance, is never without some undertaking around which and in connection with which it can alone

exist. When this work is finished, that is to say, when the aim set before it has been

accomplished, the fourth way disappears, that is, it disappears from the given place,

disappears in its given form, continuing perhaps in another place in another form.

Schools of the fourth way exist for the needs of the work which is being carried out in

connection with the proposed undertaking. They never exist by themselves as schools

for the purpose of education and instruction.

"Mechanical help cannot be required in any work of the fourth way. Only conscious

work can be useful in all the undertakings of the fourth

way. Mechanical man cannot give conscious work so that the first task of the people

who begin such a work is to create conscious assistants.

"The work itself of schools of the fourth way can have very many forms and many

meanings. In the midst of the ordinary conditions of life the only chance a man has of

finding a 'way' is in the possibility of meeting with the beginning of work of this kind.

But the chance of meeting with such work as well as the possibility of profiting by

this chance depends upon many circumstances and conditions.

"The quicker a man grasps the aim of the work which is being executed, the quicker

can he become useful to it and the more will he be able to get from it for himself.

"But no matter what the fundamental aim of the work is, the schools continue to

exist only while this work is going on. When the work is done the schools close. The

people who began the work leave the stage. Those who have learned from them what

was possible to learn and have reached the possibility of continuing on the way

independently begin in one form or another their own personal work.

"But it happens sometimes that when the school closes a number of people are left

who were round about the work, who saw the outward aspect of it, and saw the whole of the work in this outward aspect.

"Having no doubts whatever of themselves or in the correctness of their

conclusions and understanding they decide to continue the work. To continue this

work they form new schools, teach people what they have themselves learned, and

give them the same promises that they themselves received. All this naturally can only

be outward imitation. But when we look back on history it is almost impossible for us

to distinguish where the real ends and where the imitation begins. Strictly speaking

almost everything we know about various kinds of occult, masonic, and alchemical

schools refers to such imitation. We know practically nothing about real schools

excepting the results of their work and even that only if we are able to distinguish the

results of real work from counterfeits and imitations.

"But such pseudo-esoteric systems also play their part in the work and activities of esoteric circles. Namely, they are the intermediaries between humanity which is

entirely immersed in the materialistic life and schools which are interested in the

education of a certain number of people, as much for the purposes of their own

existences as for the purposes of the work of a cosmic character which they may be carrying out. The very idea of esotericism, the idea of initiation, reaches people in

most cases through pseudo-esoteric systems and schools; and if there were not these

pseudo-esoteric schools the vast majority of humanity would have no possibility

whatever of hearing and learning of the existence of anything greater than life because

the truth in its pure form would be inaccessible for them. By reason of the many

characteristics of man's being, particu-

larly of the contemporary being, truth can only come to people in the form of a lie—