Nor is it of any use for this particular purpose of longevity to abstain from immorality so long as you are craving for it in your heart; and so on with all other unsatisfied inward cravings.  To get rid of the inward desire is the essential thing, and to mimic the real thing without it is barefaced hypocrisy and useless slavery.

So it must be with the moral purification of the heart.  The “basest” inclinations must go first—­then the others.  First avarice, then fear, then envy, worldly pride, uncharitableness, hatred; last of all ambition and curiosity must be abandoned successively.  The strengthening of the more ethereal and so-called “spiritual” parts of the man must go on at the same time.  Reasoning from the known to the unknown, meditation must be practiced and encouraged.  Meditation is the inexpressible yearning of the inner Man to “go out towards the infinite,” which in the olden time was the real meaning of adoration, but which has now no synonym in the European languages, because the thing no longer exists in the West, and its name has been vulgarized to the make-believe shams known as prayer, glorification, and repentance.  Through all stages of training the equilibrium of the consciousness—­the assurance that all must be right in the Kosmos, and therefore with you a portion of it—­must be retained.  The process of life must not be hurried but retarded, if possible; to do otherwise may do good to others—­ perhaps even to yourself in other spheres, but it will hasten your dissolution in this.

Nor must the externals be neglected in this first stage.  Remember that an adept, though “existing” so as to convey to ordinary minds the idea of his being immortal, is not also invulnerable to agencies from without.  The training to prolong life does not, in itself, secure one from accidents.  As far as any physical preparation goes, the sword may still cut, the disease enter, the poison disarrange.  This case is very clearly and beautifully put in “Zanoni,” and it is correctly put and must be so, unless all “adeptism” is a baseless lie.  The adept may be more secure from ordinary dangers than the common mortal, but he is so by virtue of the superior knowledge, calmness, coolness and penetration which his lengthened existence and its necessary concomitants have enabled him to acquire; not by virtue of any preservative power in the process itself.  He is secure as a man armed with a rifle is more secure than a naked baboon; not secure in the sense in which the deva (god) was supposed to be securer than a man.

If this is so in the case of the high adept, how much more necessary is it that the neophyte should be not only protected but that he himself should use all possible means to ensure for himself the necessary duration of life to complete the process of mastering the phenomena we call death!  It may be said, why do not the higher adepts protect him?  Perhaps they do to some extent, but the child must learn to