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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
Details From the Domain of Spiritual Science
When higher members of man's nature are observed by supersensible
perception, the perception is never exactly similar to one that is
given by the outer senses. When by the touch of an object we have a
sensation of heat or warmth, a distinction must surely be made between
what comes from the object streaming from it, so to speak
and what our soul experiences. The inner experience of the
sensation of heat is not the same thing as the heat emitted by the
object. Now think of this actual experience in the soul, without the
object; think of the soul's experience of the sensation of warmth,
without any outer physical object being there to cause it. If such an
experience arose without any cause, it would be mere fancy. The
student of spiritual science has such inner perceptions for which
there is no physical cause, above all no cause attributable to his own
body. But at a certain stage of development, from the way in which
these perceptions appear, he can know by the very nature of the
experience (as was explained in an earlier chapter) that the inner
perception is no mere fancy but is due to a being of soul and spirit
belonging to a supersensible outer world, just as the ordinary
sensation of heat, for example, is due to some physical object.
It is the same with a perception of color. A distinction must be made
between the color of the object and the soul's inner experience of the
color. Now think of what the soul experiences when perceiving a red
object in the physical world. Let us picture to ourselves that we
retain a vivid memory of the impression but look away from the object.
The memory-picture of the color is an inner experience; we can
distinguish between the inner experience evoked by the color and the
external color as such. These inner experiences are substantially
different from the immediate outer sense-impressions. They bear much
more the stamp of feelings of pain or joy than do our normal and
immediate sensations. We have to picture an inner experience of this
kind arising in the soul without being caused either by an outer,
physical object, or by the memory of such an object. Such an
experience may come to someone who is on the way to attaining
supersensible knowledge. Moreover he will be able to know in a given
case that it is no mere figment of the mind, but that a real being of
soul and spirit finds expression in it. And if evoking the same
impression as a red object of the physical world, the being may be
said to be red. With a physical object, however, the outer
impression will always come first and be followed by the inner
experience. In true supersensible vision, for a human being of the
present epoch, the process must be the reverse; first the inner
experience shadowy, like a mere memory of color and then
a living picture, growing ever more vivid. Unless it is realized that
such must be the sequence, it will be hard to distinguish between
genuine spiritual perception and the delusions of fancy
(hallucinations, and the like.)
Whether in a spiritual perception of this kind, the picture becomes
truly vivid and alive whether it remains shadowy, like a dim
inkling, or its effect grows as intensely real as that of an outer
object depends upon the stage of development which the aspirant
has reached.
The general impression which the seer has of the ether-body of man may
now be described as follows. If the aspirant for supersensible
knowledge has developed such strength of will that even when a
physical man is standing in front of him he can turn his attention
right away from what is seen by the physical eyes, he will be able to
look with supersensible consciousness into the space occupied by the
physical man. Naturally, will-power must be greatly enhanced before it
is possible to divert attention not only from what is in one's own
mind but from something with which one is actually confronted, so that
the physical impression is entirely obliterated. But such enhancement
of the will is possible and is achieved by means of the exercises for
the attainment of supersensible cognition. It is then possible for the
student to have, to begin with, a general impression of the
ether-body. There arises in his soul the same inner experience which
he has at the sight, let us say, of the color of a peach-blossom; this
experience then becomes vividly alive, and he can say: the ether-body
has a peach-blossom color. Then he perceives the several
organs and currents of the ether-body. But the ether-body can also be
described in terms of other experiences of the soul experiences
which correspond to sensations of warmth, impressions of sound, and so
on, for it is not only a color-phenomenon. Moreover the astral body
and other members of man's being can be described in like manner.
Bearing in mind what has here been said, it will be realized how the
descriptions of spiritual science are to be understood. (Compare
Chapter II.)
As long as the physical world alone is being observed, the Earth
man's dwelling place appears as a separate heavenly
body. When supersensible cognition rises to other spheres, there is no
longer this separation. Hence it was possible to say that together
with the Earth, Imaginative consciousness perceives the Old Moon
condition, such as it has become up to the present time. The world
thus entered is one to which not only the supersensible nature of the
Earth belongs; other heavenly bodies, physically separated from the
Earth, are part of it as well. In that realm the knower of
supersensible worlds observes the supersensible nature not only of the
Earth but of other heavenly bodies too. (It is, once more, the
supersensible nature of other heavenly bodies which he observes
to begin with. This should be borne in mind by those who feel impelled
to ask why the seer does not tell us what it looks like on Mars, and
so on. In putting questions of this kind they think of physical and
sense-perceptible conditions.) Hence in the course of this book it was
also possible to speak of relationships obtaining between the
evolution taking place on Earth and simultaneous evolutions on Saturn,
Jupiter, Mars, and so on. When man's astral body is drawn away in
sleep it belongs not only to the Earth and earthly conditions, but to
worlds in which other cosmic realms stellar worlds
participate. Moreover, these worlds permeate into man's astral body
even in the waking state. Therefore the term astral body
appears justified.
Reference has been made in the course of this book to the period of
time during which the astral body remains united with the ether-body
after a man's death. A gradually fading memory of the whole of the
life just ended is present throughout this time (see Chapter III.) It
varies in duration with different individuals, depending upon the
tenacity with which the astral body holds the ether-body to itself
in other words, the power which the astral body has over the
etheric. Supersensible cognition can get an impression of this power
by observing a human being who, by the state of his soul and body,
ought really to be sleeping but keeps himself awake by sheer inner
strength. It becomes evident that different people can, if need be,
remain awake without being overcome by sleep for different periods of
time. The memory of the life just ended which means that the
connection with the etheric body is still maintained lasts for
about as long after death as the extreme length of time for which, if
compelled to do so, the individual would have been able to stay awake.
When the ether-body is detached from the human being after death (see
Chapter III,) something that may be described as a kind of extract or
quintessence of it remains for the whole of his future evolution. This
extract contains the fruits of the past life. It is the bearer of the
seed of his coming life the seed which is
developing throughout man's spiritual evolution between death and a
new birth.
The length of time between death and a new birth is determined by the
fact that as a rule the I of man returns into the physical world only
when this world has been so transformed as to give opportunity for new
experiences. While the Ego is in the spiritual worlds, man's earthly
dwelling-place is changing. In one respect this change is connected
with the changes that are taking place in the great Universe
changes for example, in the relative position of the Earth to the Sun.
Periodic changes involving cosmic repetitions are connected with the
development of new conditions on the Earth. They find expression, for
example, in the fact that the region of the heavens where the Sun
rises at the vernal equinox makes an entire circuit in about 26,000
years. Throughout this period of the vernal point has therefore been
moving from one region of the heavens to another, and in a twelfth of
this period of time that is to say, in about 2,100 years
conditions on the Earth will have altered sufficiently for the soul to
be able to have essentially new experiences upon Earth. Moreover as
these experiences differ according to whether one is incarnating as a
woman or as a man, two incarnations will as a rule take place
during this time one as a man, one as a woman. However, these
things also depend upon the forces gathered during earthly life
forces the individual takes with him through the gate of death.
Therefore all such indications as have been given here are only valid
in the most general sense; there will be many and manifold individual
variations.
Thus it is only in one respect that the length of the human Ego's
sojourn in the spiritual world between death and new birth depends
upon the above-mentioned cosmic data. In another respect it will
depend upon the stages of the evolution through which the human being
passes in the spiritual world. After a time this very evolution brings
the I of man into a spiritual condition where he no longer
finds sufficiency in the inner experiences of the Spirit. He begins to
long for that altered consciousness which is reflected in physical
experience and derives satisfaction from this reflection. The re-entry
of the human being into earthly life is an outcome of these two
factors: the inner thirst of the soul for incarnation, and the
cosmically given possibility of finding a suitable bodily nature. Two
factors therefore have to work in conjunction. Hence in one instance
incarnation may result even before the thirst has reached
its full intensity, a well-adapted incarnation being within reach;
while in another it may have to wait till the thirst has outlived its
normal culmination, since at the proper time no opportunity to
incarnate was given. In so far as it is due to the whole character and
quality of his bodily constitution, a man's prevailing mood and
attunement to life will also be the outcome of these conditions.
Fully to understand the life of man and its successive stages between
birth and death, it is not enough to consider only the physical body
as seen by the outer senses. It is essential also to take into account
the changes undergone by the supersensible members of man's nature.
They are as follows. At physical birth man is released from the
physical integument of the maternal womb. Forces hitherto shared by
the human embryo with the mother's body must from now on be
functioning independently in the body of the little child. Now the
fact is that for supersensible perception other events of this kind
are undergone in the further course of life supersensible
events, analogous to that of physical birth as seen by the outer
senses. For his etheric body man is enveloped by an ethereal sheath
an etheric integument until about the change of teeth,
the sixth or seventh year, when the etheric integument falls away.
This event represents the birth of the etheric body. After
it man is still enveloped by an astral sheath, which falls away at the
age of puberty between the 12th and 16th
year. The astral body in its turn is born. Then at an even
later point of time the I is born. (The very helpful
educational points of view arising from these supersensible realities
are set forth in my booklet The Education of the Child in the Light
of Spiritual Science, where the facts briefly indicated here are
described in greater detail.)
With the birth of the I, man's adult life begins. With the
three members of the soul (Sentient Soul, Intellectual or Mind-Soul
and Spiritual Soul) progressively awakened and activated by the
I, he finds his proper place in life amid the prevailing
world-conditions, to which he makes his own active contribution. At
length however there comes a time when the etheric body begins to
decline, reversing the development it enjoyed from the seventh year
onward. There is a change in the functioning of the astral body. To
start with it unfolded the potentialities brought with it from the
spiritual world at birth. After the birth of the Ego it was enriched
by all the experiences coming to it from the outer world. But now the
moment comes when in a spiritual sense the astral body begins to feed
on its own etheric body. It draws on the etheric body and consumes it.
And in the further course of life the etheric body in its turn begins
to draw upon the physical body and consume it. There facts are closely
related to the physical body's degeneration in old age.
The life of man is thereby naturally divided into three epochs. First
is the time during which the physical and etheric bodies grow and
develop. In the middle period the astral body and the I come
into their own. The third and last is the period of bodily decline
when the youthful development of the etheric and physical bodies is in
a sense reversed. Now in all these events from birth until
death the astral body is concerned. Moreover inasmuch as it is
not spiritually born until the 12th to 16th
year, and in the final epoch is obliged to draw upon the forces of the
etheric and physical bodies, what the astral body has to achieve by
virtue of its own faculties and forces unfolds at a slower rate than
it would do if it were not inhabiting a physical and etheric body.
Hence after death (as explained in Chapter III,) when the physical and
etheric bodies have been cast off, the evolution of the astral body
through the time of purification takes about a third as
long as the past life between birth and death.
Higher Regions of the Spiritual World
Through Imagination, Inspiration and Intuition supersensible cognition
gradually reaches up into the regions of the spiritual world where it
can apprehend the Beings who participate in the evolution of the World
and Man. There too it can perceive and, in perceiving, find
intelligible the life of man between death and a new birth. Now there
are even higher regions of existence, though we can do no more than
briefly allude to them here.
Having once risen to the stage of Intuition, supersensible cognition
lives and moves amid a world of spiritual Beings. But the spiritual
Beings too are evolving. The concerns of present-day mankind reach up,
as it were, into the spiritual realm accessible to Intuition. True, in
the course of his development between death and a new birth man
receives influences from yet higher worlds, but he does not experience
them directly; the Beings of the spiritual world convey them to him.
In the Intuitive contemplation of these Beings we perceive all that
they are doing in and on behalf of man. Their own concerns however
what they require for themselves to enable them to guide human
evolution can only be apprehended by forms of cognition higher
than Intuition.
In saying this we refer to worlds among those lower functions are the
highest that are known to us on Earth. Reasoned resolves for example
are among the highest things on Earth; the actions and reactions of
the mineral kingdom among the lowest. For the sublime worlds to which
we are now referring, reasoned resolves have approximately the same
value as have the mineral reactions on Earth. Beyond the realm of
Intuition is the region where the great cosmic plan is being woven out
of purely spiritual causes.
The Members of Man's Being
Toward the end of Chapter II it was described how the I or Ego
works upon the members of man's being to transform them the
astral body into Spirit-Self, the etheric body into Life-Spirit, the
physical body into Spirit-Man. This was in reference to the working of
the Ego on man's nature by virtue of the highest faculties
faculties, the development of which has only been beginning during the
successive stages of Earthly evolution. Now there is also a
preliminary transformation on a lower level, whereby the Sentient
Soul, the Intellectual or Mind-Soul and the Spiritual Soul are
developed. As in the course of man's evolution the Sentient Soul comes
into being, far-reaching changes are going on in the astral body. So
too the development of the Intellectual Soul and of the Spiritual Soul
involves a transmutation of the ether-body and of the physical body
respectively. Much of this was incidentally described in the chapter
on the evolution of the Earth.
Thus in a sense it is true to day that the Sentient Soul is due to a
transmuted astral body, the Intellectual Soul to a transmuted
ether-body, and the Spiritual Soul to a transmuted physical body. But
it may equally well be said that all three members of the soul are
part and parcel of the astral body. The Spiritual Soul, for example,
can only come into being as an astral entity in an appropriate
physical body. It lives an astral life in a physical body molded and
worked upon to be its proper habitation.
The State of Consciousness In Dreaming
In some respects the dream has been described in the third chapter of
this book. Dream-consciousness is on the one hand a relic of the
picture-consciousness which man enjoyed on the Old Moon, and -for a
long time too in former periods of Earth evolution. Earlier
conditions generally go on working even while evolution is advancing
to fresh stages. Dreaming is thus a relic of the normal state of
consciousness of former times. And yet the dream-condition of today
differs essentially from the old picture-consciousness, for the Ego,
which has since developed, influences what goes on in the astral body
during sleep while we are dreaming. It is therefore a
picture-consciousness transmuted by the presence of the Ego. Yet
inasmuch as the Ego's influence on the dreaming astral body is
unconscious, nothing deriving from the dream-life can be a direct
source of spiritual-scientific knowledge of higher worlds. The same
applied to what is often spoken of as visions, premonitions and second
sight. In all of these the Ego is more or less eliminated, in
consequence of which, relics of earlier states of consciousness can
supervene. They have no direct spiritual-scientific application; what
man perceives in such conditions cannot be included among the valid
researches of true spiritual science.
The Way to Supersensible Cognition
The way to the attainment of knowledge of higher worlds, of which a
fairly detailed account has been given in this book, may be described
as the direct path of knowledge. There is also another
way, known as the path of feeling. Not that the former way
leaves feeling undeveloped; quite on the contrary, it leads to an
immeasurable deepening of the life of feeling. But the other path
the path of feeling appeals to the
feeling-life directly, seeking to rise from thence to detailed
spiritual knowledge. The fact is that a feeling to which a man
unreservedly devotes his inner life for a sufficient length of time
becomes transformed of its own accord into cognition into
Imaginative vision. If, for example, the soul is deliberately steeped
for weeks and months or even longer in feelings of humility, the
feeling-content is transformed into spiritual perception. A gradual
ascent through this and other feelings of this kind can thus become a
pathway into the supersensible. But it is very difficult to carry out
in ordinary present-day surroundings. Seclusion withdrawal from
the prevailing conditions especially of modern life is
well-nigh indispensable for this spiritual pathway. For above all in
the initial stages, the impressions one is constantly receiving from
everyday life in our time disturb and interfere with what the soul
would otherwise achieve by dwelling on deliberately chosen feelings.
The path of knowledge here described is different; it can be carried
through no matter what one's situation is amid the typical conditions
of our time.
The Observation of Particular Events and Beings
It may be asked whether by meditation, contemplation and kindred
methods of attaining supersensible cognition described in this book,
we arrive at the general realities say, of the life between
death and rebirth, and other spiritual facts or whether we are
also enabled to perceive particular events and beings, for example an
individual human soul after death. The answer is that one who has thus
acquired the ability to see into the spiritual world also becomes able
to perceive in detail what is going on there. He does indeed become
capable of communication with individuals living in the spiritual
world between death and new birth. But in accordance with true
spiritual science it can only be done after a regular and proper
training has been undergone, for this alone makes it possible to
distinguish truth from illusion as to the several beings and events.
Those who would claim to recognize the spiritual details, without have
undergone a proper training are liable to countless illusions. Even
the most elementary requirement, namely the true interpretation of the
impressions one receives, presupposes spiritual training
training the more advanced where the impressions relate to detailed
facts and individual beings.
Thus the same training which enables one to see the facts of higher
worlds described in this work on Occult Science, also enables one to
perceive an individual human soul during his life after death, or
severally to observe and understand the diverse spiritual beings who
influence the manifest from hidden worlds. Yet the reliable
observation of the particular is only possible against the background
of a more universal knowledge namely a spiritual knowledge of
the great facts of the Universe and Man, facts which relate to all
mankind in common. Craving the former without the latter, one will go
astray. In observation of the spiritual world it is an unavoidable
experience. Into the very regions for which a man is most apt to long,
entry is only granted when he has gone along the stern and exacting
path of knowledge, where interest is focused upon universal questions
and he gains insight into the deeper meaning of all life.
When he has walked along these paths in the sincere and unselfish
quest of knowledge, then and then only is a man fit to observe the
details, the premature exploration of which would but have satisfied
in him a hidden egoism. For in the longing to see into the spiritual
world it is only too easy to persuade oneself that one is actuated by
pure love such as the love of an individual friend who has
died. Unalloyed insight into the single facts and beings is only
possible for those whose sincere interest in the universal truths of
spiritual science enables them to receive the detailed revelations too
in a scientific spirit and without selfish longing.
Last Modified: 02-Nov-2024
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