|
|
|
Rudolf Steiner e.Lib
|
|
Occult Science - An Outline
Rudolf Steiner e.Lib Document
|
|
Occult Science - An Outline
Knowledge of the Higher Worlds
The faculties of cognition that belong to Inspiration and Intuition
these too can only be attained by means of exercises in the
realm of soul and spirit. The exercises are akin to those given for
the attainment of Imagination, described above as deep inner
contemplation (meditation.) Whereas however the exercises leading to
Imagination are still associated with sense-impressions, in those that
lead to Inspiration all such association must be increasingly
eliminated. In order to make quite clear what has now to happen, let
us return once more to the symbol of the Rose Cross. When we meditate
upon the Rose Cross we have before us a picture, the component parts
of which are derived from the sense-world the black color of
the cross, the roses, and so forth. But the assembling of the parts to
form the Rose Cross is a deed the origin of which is no longer in the
sense-world. If now the pupil of the Spirit will try to let the black
cross and also the red roses pictures, both of them, of objects
real in the world of the senses disappear completely from his
consciousness, retaining there nothing but the spiritual activity
which brought the parts together, in this activity he has the
substance of the kind of meditation that can lead him, in course of
time, to Inspiration. He should look into his own soul and ask
himself: What was I doing when I brought cross and roses together to
form a symbolic picture? What I was doing the process I was
bringing about in my soul that will I now hold fast; the
picture itself I will let disappear from consciousness. And now,
without letting the picture rise up before me, I will feel what
my soul was doing to produce the picture. I will for the time being
live a completely inward life, living solely in my own activity that
created the picture. I will enter, that is, into deep contemplation,
not of any picture, but of my own picture-creating activity.
Meditation of this kind has to be undertaken by the pupil in
connection with many different thought-pictures. It will in time lead
him to knowledge through Inspiration. To take another example. We
meditate the thought-picture of a sprouting, and then again of a dying
plant. First, we let the picture rise up in our mind of a plant that
is gradually coming into being; we see it sprouting from the seed, we
see how it unfolds leaf after leaf and finally brings forth blossom
and fruit. Then we see it begin gradually to wither, until at last it
died right away. Meditating upon such a picture, we begin to acquire a
feeling of the process as such the process of coming-into-being
and dying-away. If we want to go further and reach the corresponding
Inspiration, we shall have to do the exercise in another way. We shall
have to concentrate our attention on the activity of soul that we
ourselves engaged in, in order for the picture of the plant to arrive
at the idea of the coming-into-being and dying-away. The plant has now
to disappear entirely from consciousness, and we then left meditating
upon what we have been doing in our own soul. Only by means of such
exercises is the ascent to Inspiration possible.
To begin with, the pupil will not find it altogether easy to be quite
clear in his mind as to how he is to set about an exercise of this
nature. If he has been accustomed to let his inner life be determined
by external impressions, then, when he wants to develop in his soul an
inner life that has broken loose from all connection with external
impressions, then, when he wants to develop in his soul an inner life
that has broken loose from all connection with external impressions,
then, he will be at a loss how to proceed. Hence on the path to
Inspiration it will be still more essential than before to accompany
the given exercises with all those precautionary measures that were
recommended to him when setting out to attain Imagination
measures for ensuring stability and confidence, alike in his powers of
discrimination, in his life of feeling and in his conduct and
character. If he succeeds with these, the pupil will find they have a
twofold effect upon him. He will not run the risk of losing his
balance when he attains to vision of the supersensible; and he will
also become capable of fulfilling quite exactly and faithfully the
demands made upon him by the new exercises. The pupil will need to
develop here a specific mood and disposition of soul, with the
feelings that rightly belong to it; till he has done so, he may well
find the exercises difficult. If however he will patiently and
perseveringly cultivate within him the qualities of soul that are
favorable to the birth of supersensible cognition, it will not be long
before he finds himself able to understand the exercises and also to
carry them out. Let him make a habit of communing often with his own
soul but not with a view to musing upon himself! Rather should
he set out before his mind's eye the successive experiences he has met
with in life and consider them quietly. The effort will be well
rewarded. He will find that his thought and ideas, and also his
feelings, are enriched by bringing these experiences into relation
with one another. He will come to realize how true it is that we gain
new experience not only by having new impressions or undergoing new
events in life; but also by letting the old work on within us. The
pupil who really succeeds in letting his experiences yes, and
even the opinions he had gained play upon one another, as
though he himself, with his sympathies and antipathies, his personal
interests and feelings, were in no way concerned, will be preparing
within him particularly good ground for the growth of the faculty of
supersensible cognition. He will in very truth develop what one may
call a rich inner life.
What is throughout of the very first importance is that balance and
harmony should reign among the various qualities and inclinations of
the soul. When man devotes himself to some particular activity of
soul, he tends all too easily to become one-sided. Having realized how
beneficial is the habit of inner reflection, of sojourning now and
again in the world of one's own thoughts, he may grow so fond of doing
this that he tends increasingly to shut himself off from the
impressions of the world around him. Such a habit could only lead to a
bare and arid inner lie. He will advance farthest who retains, along
with the ability to withdraw into his own soul, an open-minded
receptiveness for all that the external world offers for his
perception. And here we should not have in mind merely such objects
and events as are commonly considered important; everyone be
his situation in life never so mean and never so circumscribed
can find experience enough within its walls, provided he foster in
mind and heart a sensitiveness to all that goes on around him. He has
no occasion to go out in search of experiences; they are around him on
every hand.
Emphasis has also to be laid on the way in which we receive and
reflect upon our experiences. You may, for instance, happen to
discover one day that a person whom you revere has some feature in his
character which you cannot but regard as a blemish. As you think it
over, the discovery may affect you in either of two ways. You may
simply say to yourself: Knowing what I now know, I can no longer
revere him as I did. Or, you may ask yourself the question: How can it
have come about that this person, for whom I have such veneration, has
to labor under a defect of this kind? Ought I not perhaps to look upon
the fault, not just as a fault, but as a result of the life he
has led, perhaps even consequent upon his qualities of greatness?
Having seriously faced this question, you may perhaps find that your
reverence for him is, after all, undiminished by the discover of a
flaw in his character. Every such experience will have taught you
something: your understanding of lie will be the truer for it. You
would of course be making a bad mistake if you let your appreciation
of this way of meeting life mislead you into excusing anything and
everything in people or in things to whom or to which you are partial;
or if you allowed yourself to drift into a habit of shutting your eyes
to whatever is blameworthy, imagining that you were thereby furthering
your own inner development. For this you will certainly not be
doing, if it is to satisfy your own inclinations that you refrain from
blaming faults and try instead to understand and condone them. It will
e helpful only if this attitude is called for by the nature of the
case, irrespective of whether you yourself are to gain or lose by its
adoption. It is undoubtedly true that one can never learn by
passing judgment on a fault but only by coming to understand it.
Anyone however who in his desire to understand the fault proceeds to
banish from his mind all sense of displeasure at it, will be making
little headway in his development. So here we have again an instance
where what is required is not one-sidedness in one or other direction,
but balance and harmony between the several virtues of the soul.
This is true in quite a special degree of one property of the soul that
is of outstanding significance for higher development I mean,
the feeling of reverent devotion. One who cultivates this feeling or
who has always possessed it as a kind of gift of Nature, has a good
foundation upon which to build the faculties of supersensible
cognition. Has he been able in childhood to look up with devotion and
admiration to persons who stood for him as lofty ideals, then his soul
will provide good ground whereon new powers of cognition can grow and
flourish. And whoever in later life, in years of riper judgment, gazes
up at the starry heavens, filled with wonder and boundless devotion at
the revelation he there divines of sublime spiritual powers, will be
well on the way to grow ripe for knowledge of supersensible worlds.
The same holds true of one who is able to feel wonder and admiration
at the powers that are active in the life of man. And of no less
significance is also that reverence which a person of maturer years
may continue to cherish in full measure for other human beings whose
worth he divines or recognizes. Indeed only where such reverence is
present, is it possible to come within sight of the higher worlds. A
man who is incapable of reverence will not progress very far on the
path of knowledge. To one for whom there is nothing in all the world
that he deems worthy of his esteem, the real nature of things will
ever remain a closed book.
Should anyone on the other hand allow himself to be misled by feelings
of reverence and devotion to the complete annulment of his own healthy
self-assertion and self-confidence, he too will be sinning against the
law of harmony and balance. The pupil of the Spirit will work
continuously at his development, that he may grow ever more and more
mature; and if he is doing this, then it is only right that he should
have confidence in himself and feel assured that his powers are
growing all the time. Would he see the whole matter in its true light,
let him say to himself: Hidden within me are spiritual powers, and I
can call them forth out of my inner life. Hence when I see something
that commands my respect because it is higher than I, not only should I
feel reverence for it, but I may be confident that I myself shall in
time come to the stage of development where I am like it.
The more a man is able to be attentive to happenings or
situations in his life which in the ordinary course are unfamiliar to
him and would elude his judgment, the greater ability will he have to
lay the foundation for right development on the path into the
spiritual worlds. An example can help make this clear. A person comes
into a situation where it is open to him to carry out some particular
action or to leave it undone. His judgment says to him: Do it!
But he has in his soul an unaccountable feeling that draws him back.
It may happen that he pays no heed to this feeling but simply goes
ahead in accordance with the verdict of his judgment. Or again, it may
happen that he yields to this inexplicable urge within him, and
refrains. If then he follows up the matter to see what happens later,
it may turn out that had he obeyed his judgment, harm would have come
of it, but that good has resulted from his leaving the action undone.
Such an experience can set going in the pupil a train of thought that
may run as follows. Within me, he may say to himself, lives something
which guides me better than can my faculty of judgment at its present
stage of development. I must keep an open mind for this
something which is on a much higher level than I can reach
with my present powers. If we pay careful heed to situations of this
kind as we meet them in life, we shall receive considerable benefit
from doing so. We shall begin to sense (and this itself is already a
sign of health in our inner life) that there is more in man than comes
within the range of his ordinary judgment. The very recognition of
such a fact widens the soul. Here again, however, we might be led into
highly questionable byways. Should we acquire the habit of constantly
shutting down our faculty of judgment because some dim feeling impels
us to take another course, we might well become the plaything of all
manner of undefined motives. And from such a habit the way leads all
too quickly into weak-mindedness and superstition.
Fatal for the pupil of the Spirit is superstition of every sort. He
can only hope ever to find the right and true path to the realm of
Spirit-life by carefully guarding himself from superstition, from
flights of fancy, and from all day-dreaming. A person who feels glad
when he is brought up against something in life which is beyond
human understanding will not be the one to enter the spiritual
world in the right way. Fondness for the inexplicable is
emphatically not a qualification for discipleship of the Spirit.
Indeed the pupil should utterly discard the notion that a true mystic
is one who is always ready to surmise the presence of what cannot be
explained or explored. The right way is to be prepared to recognize on
all hands hidden forces and hidden beings, yet at the same time to
assume that what is unexplored today will be able to be
explored when the requisite ability has been developed.
There is a certain mood of soul which it is important for the pupil to
maintain at every stage of his development. He should not let his urge
for higher knowledge lead him to keep on aiming to get answers to
particular questions. Rather should he continually be asking: How am I
to develop the needed faculties within myself? For when by dint of
patient inner work some faculty develops in him, he will receive the
answer to some of his questions. Genuine pupils of the Spirit will
always take pains to cultivate this attitude of soul. They will
thereby be encouraged to work upon themselves, that they may become
ever more and more mature in spirit, and they will abjure the desire
to extort answers to particular questions. They will wait until
such time as the answers come.
Here again, however, there is the possibility of a one-sidedness,
which may prevent the pupil from going forward in the way he should.
For at some moment he may quite rightly feel that according to
the measure of his powers he can answer for himself even
questions of the highest order. Thus at every turn moderation and
balance play an essential part in the life of the soul.
Many more qualities of soul could be cited that may with advantage be
fostered and developed, if the pupil is seriously wanting to work
through a training for Inspiration; and in connection with every one
of them we should find that emphasis is laid on the supreme importance
of moderation and balance. These attributes of soul help the pupil to
understand the exercises that are given for the attainment of
Inspiration, and also make him capable of carrying them out.
The exercises for Intuition demand from the pupil that he let
disappear from consciousness not only the pictures to which he gave
himself up in contemplation in order to arrive at Imaginative
cognition, but also that meditating upon his own activity of soul,
which he practiced for the attainment of Inspiration. This means that
he is now to have in his soul literally nothing of what he has
experienced hitherto, whether outwardly or inwardly. If, after
discarding all outward and inward experience, nothing whatever is left
in his consciousness that is to say, if consciousness simply
slips away from him and he sinks into unconsciousness then that
will tell him that he is not yet ripe to undertake the exercises for
Intuition and must continue working with those for Imagination and
Inspiration. A time will come however when, after all experiences,
inner and outer, have been banished from it, consciousness is not left
empty, but something remains in it to which the pupil can now give
himself up in deep contemplation even as he formerly gave himself up
to what came to him from outer or inner impressions. This
something is of a very special nature. In relation to all
that the pupil has hitherto experienced and learned it is entirely
new. When he feels it there in his consciousness, he knows: This is
something of which up to now I have had no knowledge at all. It is a
clear perception and I perceive it, just as I should perceive a note
of music that my ear was hearing; yet it can only enter my
consciousness through Intuition, even as the music can only enter
there by way of the ear. In Intuition the impressions man receives are
stripped bare of the last remnant of connection with the physical
senses. The spiritual world now begins to lie open for his cognition
in a form that has nothing in common with the properties of the
sense-world.
Last Modified: 23-Nov-2024
|
The Rudolf Steiner e.Lib is maintained by:
The e.Librarian:
elibrarian@elib.com
|
|
|
|
|