felt, to apprehend it as it there exists, without allowing the unripe judgment to take possession of the matter. Therefore the youth ought to be shielded from all the theories concerning a thing, before the above-mentioned age, and it should be especially emphasized that he should face the experiences of life in order to admit them into his soul. A growing individual can certainly be made acquainted with what people have thought concerning this or that, but one should avoid letting him form opinions which arise from a premature judgment. He should receive opinions with the feelings, without deciding at once for one view or the other, not attaching himself to a party, but thinking, as he listens: “One has said this, and the other that.” Before all things a large measure of tact is necessary in the cultivation of this sense by teachers and guardians, but occult knowledge is exactly calculated to supply such tact. It has only been possible to develop here a few aspects of education in the light of Occultism, but it has only been intended to give a hint as to what problems of civilisation this philosophy will have to solve. Whether it can do so depends on whether the inclination for such a way of thinking henceforth broadens out in ever widening circles. In order that this may take place, two things are necessary: first, that people should abandon their prejudice against Occultism. He who will truly associate himself with it, will soon see that it is not the fantastical trash which so many today imagine it to be. This is not intended as a reproach to such people, for everything which our time offers as a means of education must, at first, engender the view that occultists are fantastics and dreamers. On the surface any other view is hardly possible, for there appears to be the most complete diversity between what is known as Occult Science or Theosophy, and all that the culture of the present day suggests as the principles for a healthy view of life. Only a deeper consideration reveals to us how entirely in opposition the views of the present must remain without these principles of occult science—how, indeed, they themselves call out these very principles and in the long run cannot remain without them. The second thing that is necessary is connected with the sound development of Theosophy itself. Life will only welcome Theosophy, if in theosophical circles the knowledge is made to permeate everywhere that it is important to make these teachings bear fruit in the widest manner for all conditions of life, and not merely to theorize about them. Otherwise people will continue to look upon Theosophy as a kind of religious sectarianism, only fit for some fanatical enthusiasts. But if it performs positive useful spiritual work, then the theosophical movement cannot, in the long run, be refused an intelligent hearing. FOOTNOTES