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Rudolf Steiner e.Lib
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Occult Science - An Outline
Rudolf Steiner e.Lib Document
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Occult Science - An Outline
Knowledge of the Higher Worlds
When the pupil is making his way upwards on the path that leads to
higher worlds, he will remark at a certain stage that the
interconnection of the activities of his personality is beginning to
assume a new form. In the world of the physical senses the I
sees to it that the various faculties of the soul co-operate in an
orderly manner. In the affairs of everyday life these faculties
we refer here especially to Thinking, Feeling and Willing
always stand in a certain recognized relation to one another. Let us
say we are looking at some object. It pleases us, or perhaps we
dislike it. That is to say, a feeling associates itself, almost
inevitably, with our mental picture, our idea of the object. Very
possibly we may also wish we could possess it or we may feel impelled
to alter it in this or that particular. That is to say, desire and
will unite themselves with the thought and the feeling. That this
association comes about is due to the fact that the I unites
ideation (thinking,) feeling and willing into a harmonious whole, thus
bringing order into the forces of our personality. This healthy
harmony would be broken if the I were to show itself powerless in the
matter if desire, for example, were to branch off in another
direction than feeling or thinking. If someone thought that a
particular course was right, and yet his will were set on following
another course one that did not comment itself to him
his soul would certainly not be in a healthy condition. The same could
be said of a person who was bent on having, not what he liked, but
rather what he disliked.
The pupil will, however, find that on the way to the attainment of
higher powers of cognition, thinking, feeling and willing do
definitely separate one from another, each of them assuming a kind of
independent existence. A thought, for instance, will not now of its
own accord stir up a particular feeling and evoke a particular
volition. The situation will be that while in our thinking we can
perceive a thing objectively and truly, yet before we can have any
feeling about it or come to any resolve in the matter, we shall need
to develop within us a distinct and independent impulse. While engaged
in supersensible observation, our thinking, feeling and willing do not
continue to be simply three powers of the soul raying out, as if were,
from the I, as a single center of our personality; they become
independent beings. It is as though they were three separate
personalities. The implication is that our I or Ego needs to be
made all the stronger, for it has no longer merely to ensure that
order reigns among three faculties of soul; it has to guide and lead
three beings. This partition into three distinct beings must, however,
only be allowed to subsist during the time of supersensible
observation. Here again we see how important it is to include among
the exercises for more advanced training those that give stability and
firmness to the faculty of thoughtful judgment, to the feeling life
and to the life of will. For if we fail to bring with us into the
higher world the necessary stability and firmness of soul, then we
shall very soon find how weak the I will prove itself to be not
a fit guide for the thinking, feeling and willing! Should such weakness
manifest in the I, it will be as though the soul were being
pulled in different ways by distinct personalities; its inner
integrity will inevitably be destroyed. If, however, development has
taken its right course, the change will signify a genuine advance. The
Ego does not lose control but remains in command even of the
independent beings that now constitute the soul.
As development proceeds, a further step is taken. The thinking that
has become independent evokes a fourth being of soul and spirit, a
being that may be described as a direct inpouring of spiritual streams
that are of the nature of Thought. The whole Universe now confronts
the human being as a mighty edifice of Thought even as the plant or
animal world confronts him in the realm of the physical senses; he
beholds it before him like a mighty edifice built of thought. The
Feeling too and the Will, that have become independent, evoke powers
in the soul which become active there as independent beings. And there
appears in addition yet a seventh power, a seventh entity which bears
resemblance to one's own I to the I as such.
With this whole experience another is united. Before reaching the
supersensible world man was familiar with thinking, feeling and
willing purely as inner experiences of the soul. No sooner has he
entered the supersensible world than he begins to perceive things that
are the expression, not of anything physical, but of soul and spirit.
Underlying what he is able to perceive in the new world are beings of
soul and spirit. These beings present themselves to him as an external
spiritual world, just as stones and plants and animals present
themselves to the senses in the physical world. The pupil can however
perceive a significant difference between the world of soul and spirit
that is now unfolding before him and the world he has been accustomed
to observe with the help of the physical senses. A plant in the latter
remains as it is, whatever man may feel or think about it. It is not
so with the pictures of the soul-and-spirit world. These change
accordingly as man has this or that thought or feeling towards them. Man
himself stamps them in this way with a character that is derived from
his own being. Suppose a certain picture appears before him in the
Imaginative world. To begin with, he may perhaps be quite indifferent
to it; in that case, it will manifest in a certain form. But the
moment he begins to feel pleased with it or to take a dislike to it,
it will change its form. This is what is so striking about the
pictures of the supersensible world: they are not only the expression
of something outside of man and independent of him, they also reflect
what the man is himself. They are, in fact, thoroughly permeated with
his being. His being overlays them as with a veil. And what man sees
when he is faced with a real spiritual being, is not that being at
all, but something he himself has produced. He may thus have before
him something true in itself, yet what he sees may still be false. Nor
is it only what he is aware of in himself that works in this way; there
is nothing in him that does not leave its mark on the Imaginative
world. Someone may, for instance, have deeply hidden inclinations,
held in check by dint of education or force of character; they will
nevertheless be making their impression on the world of soul and
spirit. That world receives its coloring according to the entire being
of the man, irrespective of how much or how little he himself may know
of his own nature and character.
If the pupil is to be capable of going forward from this stage of
development, he must learn to make a clear distinction between himself
and the surrounding spiritual world. To this end he has to learn to
put a stop to any kind of influence that he himself might exert upon
the world of soul and spirit that is around him. The only way to
ensure this is to be fully cognizant of what it is that he is taking
with him into the new world. In other words, it is a matter of
acquiring, first and foremost, genuine and searching self-knowledge.
Once he has that, he will be able to see with clear, unclouded vision
that world of soul and spirit by which he is surrounded. Now thanks to
certain facts in the whole development of man, self-knowledge of this
kind cannot but arise as it were, quite naturally when a
man enter the higher world. In the everyday physical world man
develops, as we know, his I or Ego, his consciousness of self; and
this his I acts as a center of attraction for his whole personality.
All his inclinations, his sympathies and antipathies, his passions and
propensities, his views and opinions group themselves around his Ego.
A man's Ego too is the center of attraction for what we call his
Karma. If we were able to see this our Ego naked and undisguised, we
would at the same time be perceiving that we have yet to undergo such
and such strokes of destiny in our present and future incarnations,
owing to the way we lived and the tendencies we acquired in past
incarnations. Therefore this Ego, with all its encumbrances, must
necessarily be the first picture that confronts the human soul on
ascending into the world of soul and spirit. According to a certain
law of the spiritual world, this the man's Double
is bound to be the very first impression man receives on
entering the spiritual world.
We can well understand the law when we reflect how in his life on the
physical plane man perceives himself only in so far as he experiences
himself in thinking, feeling and willing. In other words, he perceives
himself only from within; his self does not confront him
from without, as do the stones and plants and animals. Moreover, the
knowledge he thus gains of himself is very partial and incomplete.
For there is that in human nature which hinders him from attaining
deeper self-knowledge. It is the urge, wherever dawning self-knowledge
compels him to admit some imperfection in his character, and he
does not want to deceive himself about it the urge to
set to work to alter the unpleasant trait.
If he is not obedient to the urge, but turns his attention away from
himself and remains as he is, then it need hardly be said that he robs
himself of the possibility of attaining self-knowledge in that
direction. If on the other hand he examines himself intently and,
refusing to give way to self-deception, boldly faces the trait he has
observed in his own character, then either he will find he can improve
it, or it may be that such as he is at present he is
unable to do so. In the latter instance, a feeling will steal over him
that one can only call a kind of shame. This is, in fact, how healthy
human nature works: self-knowledge gives rise to a sense of shame
a feeling that may show itself in many ways. Now as we know, in
everyday life the sense of shame has a particular effect upon us. A
man of healthy feeling will take care that those aspects of his
character which make him feel ashamed shall not take effect in the
world at large shall not find expression in his deeds. Shame is
thus a power that impels man to shut something up inside him and not
allow it to be seen.
Thinking this over carefully, we shall have little difficulty in
understanding that spiritual science ascribes even more far-reaching
effects to an experience of the soul that is very nearly akin to the
familiar one of a sense of shame. Spiritual research discovers in the
depths of the human soul a kind of hidden sense of shame of
which in physical life man is unconscious. This hidden feeling is none
the less active in the soul. It works there in much the same way as
does the sense of shame of which a man is normally conscious. It
prevents his having before him in a clearly perceptible picture his
real and inmost being. If this feeling were not there, man would see
displayed before him what he is in very truth. He would no longer
experience his thoughts and ideas, his feelings and his will in a
merely inward way, but would perceive them even as he perceives the
stones and animals and plants. Thus does a hidden sense of shame
conceal man from himself. Nor is that all; it hides from him at the
same time the entire soul-and-spirit world. For since his own inner
being is hidden from him, he cannot get sight of that domain within
him where he should now be endeavoring to develop the organs that will
enable him to attain knowledge of the world of soul and spirit. He
misses the opportunity of so transforming his inner being that it may
acquire organs of spiritual perception.
When however in the pursuit of a right spiritual training man labors
to promote the development within him of these organs of perception,
the very first impression that confronts him is his own self. He
perceives what he truly is, he perceives his Double. This perception
of oneself is inseparable from perception of the world of soul and
spirit. In ordinary life in the physical world, the hidden sense of
shame is continually shutting for man the door into the world of soul
and spirit. Is he about to take one step into that world, at once an
unconscious sense of shame comes in the way and hides from him that
corner of the soul-and-spirit world which was on the point of coming
into view. The exercises, however, that have been described open the
way to yonder world. In effect, the sense of shame which he bears
hidden within him is a great benefactor to man. For the measure of
intelligent discrimination and of right feeling and strength of
character we can acquire in ordinary life without special training will
not suffice us when we have to face our very inmost being in its true
form. We would not be able to endure it; we would lose our
self-confidence, we would even lose all consciousness of self. That
this may not happen, we have yet again to have recourse to those
precautionary measures that need to be taken alongside of the
exercises for the attainment of higher powers of cognition
namely the special exercises for the cultivation of sound judgment,
good feeling and strength of character. In the course of a right and
healthy spiritual training, the pupil learns incidentally enough of
the truths of spiritual science and also of the measure he requires to
take in order to attain self-knowledge and self-observation, for him
to be able to face his own Double with courage and with strength. What
it will mean for him then is simply that he sees in another form, as a
picture belonging to the world of Imagination, what he has already
made acquaintance with here in the physical world. If in the physical
world we have grasped the law of Karma with our understanding, we
shall have no occasion to be horror-struck when we behold the seeds of
our future destiny visibly before us in the picture of our Double. If
we have made an intelligent study of the evolution of the world and of
man, and have learned how at a particular moment in this evolution the
forces of Lucifer penetrated into the human soul, we shall not be
unduly disturbed when we become conscious of the presence, in the
picture of our own being, of the Luciferic beings and their
activities.
We can however see from this how necessary it is that man should not
demand entry into the spiritual world until he has learned and
understood certain essential truths of that world by the simple
exercise of his everyday intelligence, developed in the physical
world. If spiritual development follows the right and normal path,
then before he aspires to enter the supersensible world the pupil will
already have mastered with his ordinary intelligence the whole of the
earlier contents of this book.
In a training where care is not taken to develop in the pupil
certainty and stability in his powers of judgment and discrimination
as well as in his emotions and his moral character, it may happen that
the higher world presents itself to him before he has the inner
faculties with which to face it. The encounter with his Double, will
in that event cause him great distress and lead him astray. If on the
other hand as would also be possible he were completely
to elude the meeting with the Double, he would still be just as
incapable of coming to any true knowledge of the higher world. For he
would then be unable to distinguish between what the things around him
really are and what he himself is seeing into them. To be able to do
this, he must first have seen the distinct picture of his own being;
then he can separate and distinguish from his environment whatever has
flowed over into it from his own inner life.
As far as his life in the physical world is concerned, the moment man
begins to draw near to the world of soul and spirit, the Double
immediately makes himself invisible and therewith also conceals from
him the whole soul-and-spirit world. The Double stands in front of it
like a Guardian, forbidding entrance to those who are not yet
competent to enter. He may therefore rightly be called The
Guardian of the Threshold of the World of Soul and Spirit.
Besides meeting with him when approaching the supersensible world by
the method that has been described, man also meets this Guardian of
the Threshold when he passes through physical death. And in the course
of the time between death and a new birth, while man's soul and spirit
are undergoing development, the Guardian progressively reveals himself
to him. There, however, the encounter cannot disquiet man unduly,
since he now has knowledge of the higher worlds which between birth
and death were not within his ken.
Were man to enter the world of soul and spirit without encountering
the Guardian of the Threshold, he would be liable to succumb to one
delusion after another. For he would never be able to distinguish
between what he himself brings into that world and what rightly
belongs to it. A sound and proper training, however should lead the
pupil only into the realm of truth, never into the realm of illusion.
The training itself should ensure that the meeting with the Guardian
will follow as a necessary consequence. For this meeting with his
Double is one of the testing experiences that are indispensable to the
pupil aspiring to conscious perception in supersensible worlds, and
that protect him from the possibility of illusion or false fantasy.
It is of urgent importance that every pupil of the Spirit should take
himself in hand and see to it that he does not become a visionary and
a dreamer, for then he would all too easily fall a victim to delusion
and self-deception (suggestion and auto-suggestion.) Where the
instructions for training are faithfully carried out, the very sources
of delusion are destroyed in the process. It is naturally not possible
to enter here in detail into all the steps that have to be taken by
the pupil in this connection. We can only indicate wherein their main
import lies.
There are two chief sources for delusions of this kind. They may, in
the first place, be due to the fact that reality receives a coloring
from the nature an disposition of the pupil himself. In ordinary life
in the physical world there is comparatively little danger of delusion
arising from such a source; the external world impresses its true form
upon the observer in all distinctness, however, much he would like to
color it in conformity with his own wishes and interests. No sooner,
however, does he enter the world of Imagination that its pictures
change under the influence of these desires and interests of his, and
he has then before him, giving every appearance of reality, what are
in effect merely his own creations, or forms that he has at least
helped to create. But in meeting the Guardian of the Threshold the
pupil learns to know what he has within him; thus he knows well what
he may be bringing with him into the world of soul and spirit, and so
this first source of delusion is eliminated. Thanks to the preparation
he undergoes before entering the world of soul and spirit, the pupil
has already grown accustomed to eliminate self in his observation of
the physical world and to let its objects and events speak to him
purely by virtue of their own inherent nature. If the preparation has
been sufficiently thorough, he can await unperturbed the meeting with
the Guardian. This meeting will put him to the final test as to
whether, when he confronts the world of soul and spirit, he will be
able there too to eliminate himself.
Besides this, there is another source of delusion. It shows itself
when we interpret incorrectly some impression we receive. A simple
example of this in everyday life is the illusion we fall into when we
are sitting in a train and think that the trees are moving in the
opposite direction to that of the train, whereas it is really we
ourselves who are moving with the train. There are of course countless
instances where an illusion of this nature is more difficult to dispel
than in the simple example of the moving train; nevertheless it will
easily be seen that in the physical world ways and means can always be
found of correcting such illusion, if with sound judgment we avail
ourselves of every circumstance that can serve to make the matter
clear. No sooner, however, have we penetrated into supersensible
realms than we find a different state of affairs. In the world of the
senses the facts are not altered by our misconception of them; thus
the way is left open for unprejudiced observation to correct the
delusion by reference to the facts. In the supersensible world this
cannot so easily be done. Suppose we are wanting to observe some
supersensible fact, and as we approach it we come to a wrong
conclusion about its nature. The correct conception we have formed,
this we now carry into the face itself, and it becomes so closely
interwoven with the latter that the one cannot readily be
distinguished from the other. What we then have is not the mistake
within ourselves, and the true fact in the object observed; the
mistake has been incorporated in the outer fact has become part
of it. It is therefore no longer possible simply to correct the
illusion by looking at the fact again with open mind.
We have here been describing an all too frequent source of deception
and false fantasy for one who approaches the supersensible world
without due preparation.
Yet even as the pupil becomes able to rid himself of delusions that
arise from the phenomena of the supersensible world being colored by
his own character and inclinations, so must he now also find the way
to render powerless this second source of delusion. He is able to
obliterate what comes from himself if he has first made acquaintance
with his own Double; he will be able to get rid of this second source
of delusion when he has learned to recognize from its very nature and
character whether a fact of the supersensible world is reality or mere
delusion. If delusions looked exactly like realities, there would
naturally be no possibility of distinguishing them. But it is not so.
In the supersensible world delusions have properties peculiar to
themselves by which they can be distinguished from realities. And it
is important for the pupil to know what are the properties by which he
may recognize realities. One who is unacquainted with spiritual
training will very naturally doubt the possibility of ever being safe
from delusion, when the sources of it are so numerous. How, he will
say, is any pupil of the Spirit ever to be sure that all the higher
knowledge he imagines himself to have gained does not rest on delusion
and self-delusion? The one who argues in this way has failed to
observe that in every genuine spiritual training the sources of
delusion are dispelled dried up as it were, through the whole
way the training proceeds.
In the first place, the genuine pupil of the Spirit will in the course
of his preparation have learned a great deal about all the things that
can give rise to illusion and self-deception, and will thus be one his
guard against them. In this respect he has far more opportunity than
his fellow-men of learning to lead his life with calm detachment and
sound judgment. All that he learns and experiences is calculated to
save him from having anything to do with vague premonitions and
uncontrolled fancies. His training makes him very careful. Moreover,
every right and true training introduces the pupil from the start to
grand and sublime conceptions, teaching him of events in the great
Universe; he has to put forth his best powers of discernment to grasp
the great cosmic facts, and will find these his powers growing ever
finer and keener in the process. Only one who shrinks from venturing
into realms so remote, preferring to cling to revelations
that are nearer home, will be in danger of missing that sharpening of
his mental faculties which can ensure for him the ability to
distinguish clearly between deception and reality.
With all this, however, we have not yet touched on the most important
factor of all namely, what is latent in the exercises
themselves. The exercises that belong to a right and proper spiritual
training have necessarily to be so regulated and arranged that the
pupil, while engaged in meditation, is fully conscious of all that is
taking place in his soul. As he sets out on the road to Imagination,
he forms, to begin with, a symbolic picture. In this picture are still
contained mental images that owe their origin to what he has perceived
in the outer world. He is not the sole creator of the picture;
something besides himself has shared in the creation of its content.
This means that he may still be under an illusion as to how the
content of the picture has come about; he may ascribe it to a mistaken
source. When the pupil progresses further and embarks on exercises for
Inspiration, he banishes this content from consciousness and gives
himself up entirely to the contemplation of his own activity of soul,
which formed the picture. Here again, error may still creep in. For
the particular character of his soul's activity he is indebted to his
education in the widest sense of the word. It is impossible for
him to be fully informed of its origin. But now there comes the time
when even the pupil's own activity of soul has to be expelled from
consciousness. If there is still anything left, this remaining content
is fully exposed to view. Nothing can intrude here that cannot be
perceived and appraised in all its parts and aspects. The pupil has in
his Intuition something that reveals to him the essential character of
pure reality in the world of soul and spirit. From now onward, in
everything that enters his field of observation he can look for what
he has learned to recognize as the characteristic marks of soul-and
spirit reality, and will thus be able to discern between what is real
and what is only apparent. And he can be assured that in applying this
test he will be just as safe from the risk of delusion in the
supersensible world as in the physical world where it would be
quite impossible for him to mistake an imaginary bar of hot iron for
one that could really burn him.
It will of course be understood that the pupil can have this relation
only to facts of the supersensible worlds that he has seen for himself
that have thus become for him a matter of actual experience
and not to those communicated by others, which he comprehends
with his ordinary powers of understanding, aided by a natural and
healthy feeling for the truth. He will indeed be at pains to draw a
sharp dividing line between the spiritual knowledge he has acquired in
the one and in the other way. He will be ready and willing to receive
communications about the higher worlds and will summon up his beset
powers of judgment to comprehend them. On the other hand, when he
describes something as the fruit of his own experience and spiritual
observation, he will always first have tested whether it showed itself
to him with the qualities he has learned to recognize in a genuine
Intuition.
Last Modified: 02-Nov-2024
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