If one judges things which happen to-day, by the experiences of yesterday, he is subjected to a multitude of errors. Of course, it is not intended that the reader should renounce all the experience acquired in life. He ought always to keep it in mind as firmly as possible. But, as an Initiate, one should acquire the ability to judge every fresh experience irrespective of oneself, unclouded by all bygone experiences. One must be prepared, at every moment, that a new thing or being shall bring to one a new revelation. If one judges the new by the standard of the old, he necessarily falls into error. The memory of past experiences is very useful, however, for it makes one better able to perceive the new. If one had not gone through a certain experience, he probably would not have seen the attributes of this or that being or thing; but having had such experiences he ought to be enabled to discern the new, without judging it by the old. In this way the Initiate obtains certain definite qualities, and by means of these many things are revealed to him, while they remain concealed from the uninitiated. The second draught which is given to the Initiate is the "draught of remembrance." By receiving this he becomes capable of keeping the higher secrets ever present in the soul. Ordinary memory would not be sufficient to ensure this; he must be absolutely at one with the higher truths. He must not merely know them, but be able, as a matter of course, to manifest and administer them in living actions, even as an ordinary man eats and drinks. They must become one's practice, one's inclinations, one's habits. It must be unnecessary to recall them to mind (in the usual sense of the term); they must become a part of oneself and express themselves through one's very being; they must flow through one, just as the life-currents run through one's bodily organism. So must we make ourselves as perfect in a spiritual sense as nature has made us in a physical. VII THE HIGHER EDUCATION OF THE SOUL