(ebook - antroposofia - eng) - rudolf steiner - knowledge of the higher worlds and its attainments

8/14/2019 (eBook - Antroposofia - EnG) - Rudolf Steiner - Knowledge of the Higher Worlds and Its Attainments

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Esonet La Tradizione Iniziatica tra Oriente e Occidente

http://www.esonet.org

2

KNOWLEDGEOFTHEHIGHERWORLDS

ANDITSATTAINMENTby

RUDOLFSTEINER

ANTHROPOSOPHICPRESS,INC.

SpringValley,NewYork

ThirdEdition

Copyright1947

ThisvolumeisatranslationofWieerlangtmanErkenntnisse

derhherenWelten?(Vol.10intheBibliographicSurvey,

1961).ItwasrenderedintoEnglishbyGeorgeMetaxawith

revisionsbyHenryB.andLisaD.Monges.

ThistranslationhasbeenauthorizedfortheWestern

HemispherebyagreementwiththeRudolfSteiner

Nachlassverwaltung,

Dornach,

Switzerland.


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3

Contents

PrefacetotheThirdEdition

PrefacetotheFifthEdition

Prefaceto

the

Edition

of

May

1918

I.HowIsKnowledgeoftheHighWorldsAttained?

II.TheStagesofInitiation

Preparation

Enlightenment

TheControlofThoughtsandFeelings

III.Initiation

IV.SomePracticalAspects

V.TheConditionsofEsotericTraining

VI.SomeResultsofInitiation

VII.The

Transformation

of

Dream

Life

VIII.TheContinuityofConsciousness

IX.TheSplittingoftheHumanPersonality

duringSpiritualTraining

X.TheGuardianoftheThreshold

XI.LifeandDeath.TheGreaterGuardian

oftheThreshold

Appendix


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4

PrefacetotheThirdEditionHerewithappearinbookformmyexpositionsoriginallypublishedassingleessaysunder

the titleKnowledgeof

the

Higher

Worlds

and

Its

Attainment. For thepresent, this volume

offersthefirstpart;onethat istofollowwillconstitutethecontinuation.Thisworkona

development ofman thatwill enable him to grasp the supersensibleworlds cannotbe

presentedtothepublicinanewformwithoutcertaincommentswhichIshallnowmake.

The communications it contains concerning the development of the human soul are

intendedtofillvariousneeds.

First of all, something is tobe offered those peoplewho feel drawn to the results of

spiritual research, andwhomust raise the question: Well,whence do these persons

derive

their

knowledge

who

claim

the

ability

to

tell

us

something

of

the

profound

riddles

oflife?Spiritualsciencedoesthis.Whoeverwishestoobservethefactsleadingtosuch

claimsmustrisetosupersensiblecognition.HemustfollowthepathIhaveendeavoredto

describeinthisbook.Ontheotherhand,itwouldbeanerrortoimaginethesedisclosures

ofspiritualscience tobevalueless foronewho lacks the inclinationor thepossibility to

pursue thispathhimself. Inorder to establish the facts through research, the ability to

enterthesupersensibleworlds is indispensable;butoncetheyhavebeendiscoveredand

communicated, even one who does not perceive them himself can be adequately

convinced of their truth.A largeproportion of them canbe tested offhand, simplyby

applyingordinarycommonsenseinagenuinelyunprejudicedway.Only,onemustnotlet

thisopenmindednessbecomeconfusedbyanyofthepreconceived ideassocommonin

human life. Someone can easily believe, for example, that some statement or other

contradictscertainfactsestablishedbymodernscience.Inreality,thereisnosuchthingas

a scientific fact that contradicts spiritual science; but there can easily seem to be

contradictions unless scientific conclusions are consulted abundantly and without

prejudice. The student will find that the more openmindedly he compares spiritual

sciencewithpositive scientific achievements, themore clearly is complete accord tobe

seen.

Anothercategoryofspiritualscientificdisclosures,itistrue,willbefoundtoeludepurelymentaljudgmentmoreorless;buttherightrelationtothesealsowillbeachievedwithout

greatdifficultybyonewhounderstands thatnot themindalonebuthealthy feeling as

wellisqualifiedtodeterminewhatistrue.Andwhenthisfeelingdoesnotpermititselfto

bewarpedby a likingorantipathy for someopinionorother,but reallyallowshigher

knowledgetoactwithoutprejudice,acorrespondingsentientjudgmentresults.

Andtherearemanymorewaysofconfirmingthisknowledgeforthosewhocannotordo

notwishtotreadthepathintothesupersensibleworld.Suchpeoplecanfeelveryclearly

whatvalue

this

knowledge

has

in

life,

even

when

it

comes

to

them

only

through

the

communications of those engaged in spiritual research.Not everyone can immediately


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5

achievespiritualvision;butthediscoveriesofthosewhohaveitcanbehealthgivinglife

nourishmentforall.Foreveryonecanapplythem;andwhoeverdoessowillsoondiscover

whatlifeineverybranchcanbewiththeiraid,andwhatitlackswithoutthem.Theresults

of supersensible knowledge, when properly employed in life, prove to be not

unpractical,butrather,practicalinthehighestsense.

Onewhodoesnothimselfintendtofollowthepathtohigherknowledge,butisinterested

inthefactsitreveals,canask:Howdoestheseerarriveatthesefacts?Tosuchaonethis

book is intended topicture thepath in such away that even one not following it can

nevertheless have confidence in the communications of the personwho has done so .

Realizing how the spiritual scientist works, he can approve, and say to himself: The

impressionmadeuponmeby thedescriptionof thispath tohigherworldsmakesclear

why the facts reported seem reasonable.Thus thisbook is intended tohelp thosewho

wanttheir

sense

of

truth

and

feeling

for

truth

concerning

the

supersensible

world

strengthenedandassured.

No less, however, does it aim to offer aid to thosewho themselves seek theway to

supersensibleknowledge.Thetruthofwhatisheresetforthwillbestbeverifiedbythose

whoachieveitsrealitywithinthemselves.Anyonewiththisintentionwilldowelltokeep

remindinghimselfthatinanexpositiononthedevelopmentofthesoul,moreiscalledfor

than becoming acquainted with the substance, which is frequently the aim in other

expositions. It is necessary to familiarize oneself intimatelywith the presentation.One

must

postulate

the

following:

no

single

matter

is

to

be

comprehended

only

by

means

of

whatissaidaboutthematteritself,butbymeansofmuchelsethatisdisclosedconcerning

totallydifferentmatters.Thiswilldeveloptheconceptionthatwhatisvitalistobefound

notinanysingletruthbutintheharmonyofalltruths.Thismustbeseriouslyconsidered

byanyoneintendingtocarryouttheexercises.Anexercisecanberightlyunderstoodand

evenrightlyexecuted,andyetproduceawrongeffectunlessanotherbeaddedtoitone

thatwillresolvetheonesidednessofthefirstintoaharmonyofthesoul.Whoeverreads

thisbook inan intimateway,sothatthereadingresemblesan innerexperience,willnot

merely familiarize himself with its content: one passage will evoke a certain feeling,

another passage another feeling; and in thatway hewill learn howmuch importance

shouldbeseenintheoneortheotherinthedevelopmentofhissoul.Hewillalsofindout

in what form he should try this or that exercise, what formbest suits his particular

individuality.Whenonehastodo,asisthecasehere,withdescriptionsofprocessesthat

are tobe experienced, it is necessary to refer again and again to the content; for itwill

becomemanifestthatmuchcanbesatisfactorilyassimilatedonlyaftertrial,whichinturn

revealscertainfinerpointsthatatfirstareboundtobeoverlooked.

Even thosereaderswhodonot intend to take thewayprescribedwill findmuch in the

bookthatcanbeofservicetotheinnerlife,suchasmaxims,suggestionsthatthrowlight

onvariouspuzzlingproblems,andsoon.


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6

And thosewho have had experiences in their lives that serve, to some extent, as an

initiationthroughlifemayderiveacertainsatisfactionfromfindingclarifiedthroughco

ordinationwhathadhauntedthemasseparateproblemsthingstheyalreadyknew,but

perhapswithouthavingbeenabletoconsolidatetheminadequateconceptions.


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7

PrefacetotheFifthEditionInpreparing thisneweditionofKnowledgeof theHigherWorldsand ItsAttainmentIhave

goneovereverydetailofthesubjectasIhadpresenteditovertenyearsago.Theurgeto

makesuchareview isnaturalinthecaseofdisclosuresconcerningsoulexperiencesandpaths such as are indicated in thisbook.There canbe noportion ofwhat is imparted

whichdoesnotremain intimatelyapartoftheonewhocommunicates it,orwhichdoes

notcontainsomethingthatperpetuallyworksuponhissoul.Anditisinevitablethatthis

workofthesoulshouldbejoinedbyanendeavortoenhancetheclarityandlucidityofthe

presentation as given years before. This engendered what I have endeavored to

accomplish in this new edition. All the essential elements of the expositions, all the

principalpoints,haveremainedastheywere;yetimportantchangeshavebeenmade.In

manypassagesIhavebeenabletoincreasetheaccuracyofcharacterizationindetail,and

thisseemed

to

me

important.

If

anyone

wishes

to

apply

what

is

imparted

in

this

book

to

hisownspiritual life, it is important thatheshouldbeable tocontemplate thepaths in

questionbymeansofacharacterizationasexactaspossible.Misconceptionscanarise in

fargreatermeasure in connectionwith thedescriptionof inner spiritualprocesses than

withthatoffactsinthephysicalworld.Themobilityofthesoullife,thedangeroflosing

sightofhowdifferentitisfromalllifeinthephysicalworldthisandmuchelserenders

such misunderstandings possible. In preparing this new edition I have directed my

attentiontofindingpassagesinwhichmisconceptionsmightarise,andIhaveendeavored

toforestallthem.

At the time Iwrote theessays thatconstitute thisbook,muchhad tobediscussed ina

differentwayfromtoday,becauseatthattimeIhadtoalludeinadifferentmannertothe

substance ofwhat hadbeen published since then concerning facts of cognition of the

spiritualworlds. InmyOccultScience, inTheSpiritualGuidance ofMankind, inARoad to

SelfKnowledgeandtheThresholdoftheSpiritualWorld,aswellasinotherwritings,spiritual

processesaredescribedwhoseexistence, tobesure,wasalready inevitably indicated in

thisbook ten years ago,but inwords differing from those that seem right today. In

connectionwithagreatdealnotdescribedinthisbookIhadtoexplainatthattimethatit

couldbe learnedbyoral communication.Much ofwhat this referred tohas sincebeen

published.Buttheseallusionsperhapsdidnotwhollyexcludethepossibilityoferroneous

ideas in the readersmind. Itmightbepossible, for instance, to imagine that something

muchmorevital in thepersonalrelationsbetween theseekerforspiritualschoolingand

thisorthatteacherthanisintended.ItrustIhaveheresucceeded,bypresentingdetailsin

acertainway, inemphasizingmore strongly that forone seeking spiritual schooling in

accord with present spiritual conditions an absolutely direct relation to the objective

spiritualworldisoffargreaterimportancethanarelationtothepersonalityofateacher.

The latterwillgraduallybecomemerely thehelper;hewillassume thesameposition in

spiritualschoolingasa teacheroccupies, inconformitywithmodernviews, inanyother

fieldofknowledge.IbelieveIhavesufficientlystressedthefactthattheteachersauthority


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8

andthepupilsfaithinhimshouldplaynogreaterpartinspiritualschoolingthaninany

other branch of knowledge or life. A great deal depends, its seems to me, upon an

increasingly true estimate of this relation between the one who carries on spiritual

researchandthosewhodevelopaninterestintheresultsofhisresearch.ThusIbelieveI

haveimprovedthebookwhereverIwasinaposition,aftertenyears,tofindwhatneedsimproving.

Asecondpartistobeaddedtothisfirstpart,bringingfurtherexplanationsoftheframeof

mindthatcanleadamantotheexperienceofthehigherworlds.

Theneweditionof thebook, theprintingcompleted, laybeforemewhen thegreatwar

nowbeingexperiencedbymankindbrokeout.Imustwritetheseprefatoryremarkswhile

mysoulisdeeplymovedbythedestinyladenevent.

Berlin,September7,1914.

RudolphSteiner


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9

PrefacetotheEditionofMay1918InworkingoverthisneweditionIfoundonlyminorchanges in itssubstancenecessary;

but Ihave added an appendix inwhich Ihave endeavored to explainmore clearly the

psychologicalfoundationstowhichthedisclosurescontainedinthebookmustbetracediftheyaretobeacceptedwithoutriskofmisunderstanding.Ibelievethatthecontentsofthe

appendixwillalsoservetoshowmanyanopponentofanthroposophicalspiritualscience

thathisjudgmentisbaseduponamisconceptionofthenatureofthisspiritualscience;that

hedoesnotseewhatitreallyis.

RudolphSteiner


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10

I

HowIsKnowledgeoftheHigherWorldsAttained?Conditions

There slumber in every humanbeing facultiesbymeans ofwhich he can acquire for

himselfaknowledgeofhigherworlds.Mystics,Gnostics,Theosophistsallspeakofa

world of soul and spiritwhich for them isjust as real as theworldwe seewith our

physicaleyesandtouchwithourphysicalhands.Ateverymomentthelistenermaysayto

himself: that, ofwhich they speak, I too can learn, if I developwithinmyself certain

powerswhichtodaystillslumberwithinme.Thereremainsonlyonequestionhowto

set towork todevelop such faculties.For thispurpose, theyonly cangive advicewho

alreadypossesssuchpowers.Aslongasthehumanracehasexistedtherehasalwaysbeen

amethodoftraining,inthecourseofwhichindividualspossessingthesehigherfaculties

gave instruction to otherswhowere in search of them.Such a training is called occult

(esoteric) training, and the instruction received therefrom is called occult (esoteric)

teaching,orspiritualscience.Thisdesignationnaturallyawakensmisunderstanding.The

onewhohearsitmayveryeasilybemisledintothebeliefthatthistrainingistheconcern

of a special, privileged class, withholding its knowledge arbitrarily from its fellow

creatures.Hemayeventhinkthatnothingofrealimportanceliesbehindsuchknowledge,

for if itwerea trueknowledgehe is tempted to think therewouldbenoneedof

makingasecretofit;itmightbepubliclyimpartedanditsadvantagesmadeaccessibletoall.Thosewhohavebeeninitiatedintothenatureofthishigherknowledgearenotinthe

leastsurprisedthattheuninitiatedshouldsothink,forthesecretofinitiationcanonlybe

understoodby thosewho have to a certain degree experienced this initiation into the

higher knowledge of existence. The question may be raised: how, then, under these

circumstances,aretheuninitiatedtodevelopanyhumaninterestinthissocalledesoteric

knowledge?Howandwhyaretheytoseekforsomethingofwhosenaturetheycanform

noidea?Suchaquestionisbaseduponanentirelyerroneousconceptionoftherealnature

ofesotericknowledge.Thereis,intruth,nodifferencebetweenesotericknowledgeandall

therest

of

man

sknowledge

and

proficiency.

This

esoteric

knowledge

is

no

more

of

a

secret for the average humanbeing thanwriting is a secret for thosewho have never

learnedit.Andjustasallcanlearntowritewhochoosethecorrectmethod,so,too,canall

whoseektherightwaybecomeesotericstudentsandeventeachers.Inonerespectonlydo

the conditionsherediffer from those thatapply toexternalknowledgeandproficiency.

Thepossibility of acquiring the artofwritingmaybewithheld from someone through

poverty, or through the conditions of civilization into which he is born; but for the

attainment ofknowledge andproficiency in thehigherworlds, there isno obstacle for

thosewhoearnestlyseekthem.


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11

Many believe that they must seek, at one place or another, the masters of higher

knowledge in order to receive enlightenment.Now in the first place,whoever strives

earnestlyafterhigherknowledgewillshunnoexertionandfearnoobstacleinhissearch

foraninitiatewhocanleadhimtothehigherknowledgeoftheworld.Ontheotherhand,

everyonemaybecertain that initiationwill findhimunderallcircumstances ifhegivesproof of an earnest andworthy endeavor to attain this knowledge. It is a natural law

amongallinitiatestowithholdfromnomantheknowledgethatisduehimbutthereisan

equally natural law which lays down that no word of esoteric knowledge shall be

imparted to anyonenotqualified to receive it.And themore strictlyheobserves these

laws,themoreperfectisaninitiate.Thebondofunionembracingallinitiatesisspiritual

andnotexternal,butthetwolawsherementionedform,asitwere,strongclaspsbywhich

thecomponentpartsof thisbondareheld together.Youmay live in intimatefriendship

withaninitiate,andyetagapseversyoufromhisessentialself,solongasyouhavenot

becomean initiateyourself.Youmayenjoy in the fullestsense theheart, the loveofaninitiate,yethewillonlyconfidehisknowledgetoyouwhenyouareripeforit.Youmay

flatterhim;youmay torturehim;nothingcan inducehim tobetrayanything toyouas

longasyou,at thepresent stageofyourevolution,arenotcompetent to receive it into

yoursoulintherightway.

Themethodsbywhicha student isprepared for the receptionofhigherknowledgeare

minutelyprescribed.Thedirectionheistotakeistracedwithunfading,everlastingletters

in theworldsof thespiritwhere the initiatesguard thehighersecrets. Inancient times,

anteriorto

our

history,

the

temples

of

the

spirit

were

also

outwardly

visible;

today,

becauseourlifehasbecomesounspiritual,theyarenottobefoundintheworldvisibleto

external sight; yet they are present spiritually everywhere, and allwho seekmay find

them.

Onlywithinhisownsoulcanaman find themeans tounseal the lipsofan initiate.He

mustdevelopwithinhimself certain faculties toadefinitedegree,and then thehighest

treasuresofthespiritcanbecomehisown.

He must begin with a certain fundamental attitude of soul. In spiritual science this

fundamentalattitude iscalledthepathof

veneration,ofdevotion totruthandknowledge.

Without this attitude no one can become a student. The disposition shown in their

childhoodbysubsequentstudentsofhigherknowledgeiswellknowntotheexperienced

inthesematters.Therearechildrenwholookupwithreligiousawetothosewhomthey

venerate.For suchpeople theyhave a respectwhich forbids them, even in thedeepest

recessoftheirheart,toharboranythoughtofcriticismoropposition.Suchchildrengrow

upintoyoungmenandwomenwhofeelhappywhentheyareabletolookuptoanything

that fills them with veneration. From the ranks of such children are recruited many

studentsofhigherknowledge.Haveyoueverpausedoutsidethedoorofsomevenerated

person,andhaveyou,on thisyour firstvisit, feltareligiousaweasyoupressedon the


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handletoentertheroomwhichforyouisaholyplace?Ifso,afeelinghasbeenmanifested

withinyouwhichmaybethegermofyourfutureadherencetothepathofknowledge.It

isablessingforeveryhumanbeinginprocessofdevelopmenttohavesuchfeelingsupon

whichtobuild.Onlyitmustnotbethoughtthatthisdispositionleadstosubmissiveness

andslavery.Whatwasonceachildlikevenerationforpersonsbecomes,later,avenerationfortruthandknowledge.Experienceteachesthattheycanbestholdtheirheadserectwho

havelearnttoveneratewherevenerationisdue;andvenerationisalwaysfittingwhenit

flowsfromthedepthsoftheheart.

Ifwedonotdevelopwithinourselves thisdeeplyrootedfeeling that there issomething

higherthanourselves,weshallneverfindthestrengthtoevolvetosomethinghigher.The

initiate has only acquired the strength to lift his head to the heights of knowledgeby

guidinghisheartto thedepthsofvenerationanddevotion.Theheightsof thespiritcan

onlybe

climbed

by

passing

through

the

portals

of

humility.

You

can

only

acquire

right

knowledgewhenyouhavelearnttoesteemit.Manhascertainlytherighttoturnhiseyes

tothelight,buthemustfirstacquirethisright.Therearelawsinthespirituallife,asinthe

physicallife.Rubaglassrodwithanappropriatematerialanditwillbecomeelectric,that

is, itwill receive thepowerofattracting smallbodies.This is inkeepingwitha lawof

nature.Itisknowntoallwhohavelearntalittlephysics.Similarly,acquaintancewiththe

firstprinciplesofspiritualscienceshows thatevery feelingof truedevotionharbored in

the soul develops a power which may, sooner or later, lead further on the path of

knowledge.

The studentwho isgiftedwith this feeling, orwho is fortunate enough tohavehad it

inculcatedinasuitableeducation,bringsagreatdealalongwithhimwhen,laterinlife,he

seeks admittance to higher knowledge. Failing such preparation, he will encounter

difficultiesattheveryfirststep,unlessheundertakes,byrigorousselfeducation,tocreate

withinhimself this inner lifeofdevotion. Inour time it isespecially important that full

attentionbepaid tothispoint.Ourcivilization tendsmoretowardcriticaljudgmentand

condemnationthantowarddevotionandselflessveneration.Ourchildrenalreadycriticize

farmorethantheyworship.Buteverycriticism,everyadversejudgmentpassed,disperses

thepowersofthesoulfortheattainmentofhigherknowledgeinthesamemeasurethatall

venerationandreverencedevelopsthem.Inthiswedonotwish tosayanythingagainst

ourcivilization.There isnoquestionhereof levelingcriticismagainst it.To thiscritical

faculty, this selfconscious humanjudgment, this test all things and hold fastwhat is

best,we owe the greatness of our civilization.Man could never have attained to the

science, the industry, the commerce, the rights relationships of our time, had he not

applied to all things the standard of his criticaljudgment. Butwhatwe have thereby

gained in external culturewehavehad topay forwith a corresponding lossofhigher

knowledgeofspirituallife.Itmustbeemphasizedthathigherknowledgeisnotconcerned

withthevenerationofpersonsbutthevenerationoftruthandknowledge.


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Now,theonethingthateveryonemustacknowledgeisthedifficultyforthoseinvolvedin

theexternal civilizationofour time toadvance to theknowledgeof thehigherworlds.

They can only do so if they work energetically at themselves. At a time when the

conditionsofmaterial lifeweresimpler, theattainmentof spiritualknowledgewasalso

easier.Objects of veneration andworship stood out in clearer relief from the ordinarythingsof theworld. Inanepochof criticism ideals are lowered;other feelings take the

placeofveneration, respect,adoration,andwonder.Ourownage thrusts these feelings

further and further into thebackground, so that they can only be conveyed toman

throughhiseverydaylifeinaverysmalldegree.Whoeverseekshigherknowledgemust

createitforhimself.Hemustinstillitintohissoul.Itcannotbedonebystudy;itcanonly

bedonethroughlife.Whoever,therefore,wishestobecomeastudentofhigherknowledge

mustassiduouslycultivatethisinnerlifeofdevotion.Everywhereinhisenvironmentand

his experienceshemust seekmotives of admiration andhomage. If Imeet aman and

blamehimforhisshortcomings,Irobmyselfofpowertoattainhigherknowledge;butifItrytoenterlovinglyintohismerits,Igathersuchpower.Thestudentmustcontinuallybe

intentuponfollowingthisadvice.Thespirituallyexperiencedknowhowmuchtheyowe

tothecircumstancethatinfaceofallthingstheyeveragainturntothegood,andwithhold

adversejudgement.But thismustnotremainanexternalruleof life;rather itmust take

possessionofourinnermostsoul.Manhasitinhispowertoperfecthimselfand,intime,

completelytotransformhimself.Butthistransformationmusttakeplaceinhisinnermost

self,inhisthoughtlife.ItisnotenoughthatIshowrespectonlyinmyoutwardbearing;I

musthavethisrespectinmythoughts.Thestudentmustbeginbyabsorbingthisdevotion

intothis

thought

life.

He

must

be

wary

of

thoughts

of

disrespect,

of

adverse

criticism,

existinginhisconsciousness,andhemustendeavorstraightawaytocultivatethoughtsof

devotion.

Everymoment thatwe set ourselves to discover in our consciousnesswhatever there

remainsinitofadverse,disparagingandcriticaljudgementoftheworldandoflife;every

suchmomentbringsusnearertohigherknowledge.Andweriserapidlywhenwefillour

consciousness in suchmomentswith thoughts evoking in us admiration, respect and

venerationfortheworldandforlife.Itiswellknowntothoseexperiencedinthesematters

thatineverysuchmomentpowersareawakenedwhichotherwiseremaindormant.Inthis

waythespiritualeyesofmanareopened.Hebeginstoseethingsaroundhimwhichhe

couldnothaveseenbefore.Hebeginstounderstandthathithertohehadonlyseenapart

of theworldaroundhim.Ahumanbeingstandingbeforehimnowpresentsanewand

different aspect. Of course, this rule of life alone will not yet enable him to see, for

instance,what is described as the human aura,because for this still higher training is

necessary.Buthecanrisetothishighertrainingifhehaspreviouslyundergonearigorous

trainingindevotion.(InthelastchapterofhisbookTheosophy,theauthordescribesfully

thePathofKnowledge;hereitisintendedtogivesomepracticaldetails.)


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14

Noiselessandunnoticedby theouterworld is the treadingof thePathofKnowledge.No

changeneedbenoticedinthestudent.Heperformshisdutiesashitherto;heattendstohis

businessasbefore.The transformationgoesononly in the innerpartof thesoulhidden

fromoutwardsight.Atfirsthisentireinnerlifeisfloodedbythisbasicfeelingofdevotion

for everythingwhich is truly venerable.His entire soullife finds in this fundamentalfeeling itspivot.Justas thesuns raysvivifyeverything living,sodoes reverence in the

studentvivifyallfeelingsofthesoul.

It isnoteasy,atfirst,tobelievethatfeelingslikereverenceandrespecthaveanythingto

dowithcognition.This isdue to the fact thatweare inclined tosetcognitionasideasa

facultybyitselfonethatstandsinnorelationtowhatotherwiseoccursinthesoul.Inso

thinkingwedonotbearinmindthatitisthesoulwhichexercisesthefacultyofcognition;

andfeelingsareforthesoulwhatfoodisforthebody.Ifwegivethebodystonesinplace

ofbread,

its

activity

will

cease.

It

is

the

same

with

the

soul.

Veneration,

homage,

devotion

are like nutrimentmaking it healthy and strong, especially strong for the activity of

cognition.Disrespect,antipathy,underestimationofwhatdeservesrecognition,allexerta

paralyzingandwitheringeffectonthisfacultyofcognition.Forthespirituallyexperienced

this fact isvisible in theaura.A soulwhichharbors feelingsof reverenceanddevotion

producesachange in itsaura.Certainspiritualcolorings,as theymaybecalled,yellow

red and brownred in tone, vanish and are replaced by bluered tints. Thereby the

cognitionalfacultyisripened;itreceivesintelligenceoffactsinitsenvironmentofwhichit

hadhithertonoidea.Reverenceawakensinthesoulasympatheticpowerthroughwhich

weattract

qualities

in

the

beings

around

us,

which

would

otherwise

remain

concealed.

Thepowerobtainedthroughdevotioncanberenderedstillmoreeffectivewhenthelifeof

feelingisenrichedbyyetanotherquality.Thisconsistsingivingoneselfuplessandlessto

impressionsof theouterworld,and todevelop insteadavivid inner life.Apersonwho

dartsfromoneimpressionoftheouterworldtoanother,whoconstantlyseeksdistraction,

cannotfindthewaytohigherknowledge.Thestudentmustnotblunthimselftotheouter

world,butwhilelendinghimselftoitsimpressions,heshouldbedirectedbyhisrichinner

life.Whenpassing throughabeautifulmountaindistrict, the travelerwithdepthofsoul

andwealthoffeelinghasdifferentexperiencesfromonewhoispoorinfeeling.Onlywhat

weexperiencewithinourselvesunlocksforusthebeautiesoftheouterworld.Oneperson

sailsacrosstheocean,andonlyafew inwardexperiencespassthroughhissoul;another

willhear theeternal languageof thecosmic spirit; forhimareunveiled themysterious

riddlesofexistence.Wemustlearntoremainintouchwithourownfeelingsandideasif

wewishtodevelopanyintimaterelationshipwiththeouterworld.Theouterworldwith

allitsphenomenaisfilledwithsplendor,butwemusthaveexperiencedthedivinewithin

ourselvesbeforewecanhopetodiscoveritinourenvironment.

The student is told to set apartmoments in his daily life inwhich towithdraw into

himself,quietlyandalone.Heisnottooccupyhimselfatsuchmomentswiththeaffairsof


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15

hisownego.Thiswouldresultinthecontraryofwhatisintended.Heshouldratherlethis

experiences and themessages from theouterworld reechowithinhisown completely

silentself.Atsuchsilentmomentseveryflower,everyanimal,everyactionwillunveilto

him secrets undreamt of. And thus he will prepare himself to receive quite new

impressions of the outer world through quite different eyes. The desire to enjoyimpressionafterimpressionmerelybluntsthefacultyofcognition;thelatter,however,is

nurtured and cultivated if the enjoyment once experienced is allowed to reveal its

message. Thus the student must accustom himself not merely to let the enjoyment

reverberate,asitwere,butrathertorenounceanyfurtherenjoyment,andworkuponthe

pastexperience.Theperilhereisverygreat.Insteadofworkinginwardly,itisveryeasyto

fallintotheoppositehabitoftryingtoexploittheenjoyment.Letnooneunderestimatethe

factthatimmensesourcesoferrorhereconfrontthestudent.Hemustpassthroughahost

of temptersofhissoul.Theywouldallhardenhisegoand imprison itwithin itself.He

shouldratheropenitwidetoalltheworld.Itisnecessarythatheshouldseekenjoyment,for only through enjoyment can the outer world reach him. If he blunts himself to

enjoyment he is like a plant which cannot any longer draw nourishment from its

environment.Yetifhestopsshortattheenjoymentheshutshimselfupwithinhimself.He

willonlybesomethingtohimselfandnothingtotheworld.Howevermuchhemay live

withinhimself,howeverintenselyhemaycultivatehisegotheworldwillrejecthim.To

theworld he isdead.The student ofhigherknowledge considers enjoyment only as a

meansofennoblinghimselffortheworld.Enjoymentistohimlikeascoutinforminghim

about theworld;butonce instructedbyenjoyment,hepasseson towork.Hedoesnot

learnin

order

to

accumulate

learning

as

his

own

treasure,

but

in

order

that

he

may

devote

hislearningtotheserviceoftheworld.

In all spiritual science there is a fundamental principlewhich cannotbe transgressed

without sacrificing success,and it shouldbe impressedon the student inevery formof

esoteric training. It runs as follows: All knowledge pursued merely for the enrichment of

personallearningandtheaccumulationofpersonaltreasureleadsyouawayfromthepath;butall

knowledgepursuedforgrowth to ripenesswithin theprocess ofhuman ennoblementand cosmic

developmentbringsyouastepforward.Thislawmustbestrictlyobserved,andnostudentis

genuineuntilhehasadopteditasaguideforhiswholelife.Thistruthcanbeexpressedin

thefollowingshortsentence:Everyideawhichdoesnotbecomeyouridealslaysaforceinyour

soul;everyideawhichbecomesyouridealcreateswithinyoulifeforces.

InnerTranquilityAttheverybeginningofhiscourse,thestudentisdirectedtothepathofvenerationand

thedevelopmentof the inner life.Spiritualsciencenowalsogiveshimpracticalrulesby

observingwhichhemaytreadthatpathanddevelopthatinnerlife.Thesepracticalrules

havenoarbitraryorigin.Theyrestuponancientexperienceandancientwisdom,andare

givenoutinthesamemanner,wheresoeverthewaystohigherknowledgeareindicated.


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16

All true teachersof thespiritual lifeare inagreementas to thesubstanceof these rules,

eventhoughtheydonotalwaysclothetheminthesamewords.Thisdifference,whichis

ofaminorcharacterandismoreapparentthanreal,isduetocircumstanceswhichneed

notbedweltuponhere.

Noteacherofthespirituallifewishestoestablishamasteryoverotherpersonsbymeans

of such rules.Hewouldnot tamperwith anyones independence. Indeed,none respect

andcherishhuman independencemorethanthespirituallyexperienced.Itwasstated in

theprecedingpagesthatthebondofunionembracingallinitiatesisspiritual,andthattwo

lawsform,asitwere,claspsbywhichthecomponentpartsofthisbondareheldtogether.

Whenevertheinitiateleaveshisenclosedspiritualsphereandstepsforthbeforetheworld,

hemust immediately take a third law into account. It is this:Adapt each one of your

actions,andframeeachoneofyourwordsinsuchawaythatyouinfringeuponnoones

freewill.

The recognition that all true teachers of the spiritual life are permeated through and

throughwith thisprinciplewillconvinceallwho follow thepractical rulesproffered to

themthattheyneedsacrificenoneoftheirindependence.

Oneof thefirstoftheserulescanbeexpressedsomewhat in thefollowingwordsofour

language: Provideforyourself moments of inner tranquility, and in these moments learn to

distinguishbetweentheessentialandthenonessential.It issaidadvisedly:expressed in the

words of our language. Originally all rules and teachings of spiritual science were

expressedinasymbolicalsignlanguage,someunderstandingofwhichmustbeacquired

beforeitswholemeaningandscopecanberealized.Thisunderstandingisdependenton

thefirststepstowardhigherknowledge,andthesestepsresultfromtheexactobservation

ofsuchrulesasareheregiven.Forallwhoearnestlywill,thepathstandsopentotread.

Simple,intruth,istheaboveruleconcerningmomentsofinnertranquility;equallysimple

is itsobservation.But itonlyachieves itspurposewhen it isobserved inasearnestand

strictamannerasitis,initself,simple.Howthisruleistobeobservedwill,therefore,be

explainedwithoutdigression.

Thestudentmustsetasideasmallpartofhisdailylifeinwhichtoconcernhimselfwith

somethingquitedifferentfromtheobjectsofhisdailyoccupation.Theway,also,inwhich

heoccupieshimselfatsuchatimemustdifferentirelyfromthewayinwhichheperforms

therestofhisdailyduties.Butthisdoesnotmeanthatwhathedoesinthetimethusset

aparthasnoconnectionwithhisdailywork.Onthecontrary,hewillsoonfindthatjust

thesesecludedmoments,whensought in therightway,givehimfullpower toperform

his daily task[s].Normust itbe supposed that the observance of this rulewill really

encroachupon the timeneeded for theperformanceofhisduties.Shouldanyone really

haveno

more

time

at

his

disposal,

five

minutes

aday

will

suffice.

It

all

depends

on

the

mannerinwhichthesefiveminutesarespent.


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17

Duringtheseperiodsthestudentshouldwresthimselfentirelyfreefromhisworkaday

life.Histhoughtsandfeelingsshouldtakeonadifferentcoloring.Hisjoysandsorrows,

hiscares,experiencesandactionsmustpassinreviewbeforehissoul;andhemustadopt

suchapositionthathemayregardallhissundryexperiencesfromahigherpointofview.

Weneedonlybearinmindhow,inordinarylife,weregardtheexperiencesandactionsof

othersquitedifferently fromourown.Thiscannotbeotherwise, forweare interwoven

withourownactionsandexperiences,whereasthoseofothersweonlycontemplate.Our

aiminthesemomentsofseclusionmustbesotocontemplateandjudgeourownactions

and experiences as though they applied not to ourselves but to some other person.

Suppose,forexample,aheavymisfortunebefallsus.Howdifferentwouldbeourattitude

towardasimilarmisfortunehaditbefallenourneighbor.Thisattitudecannotbeblamed

as unjustifiable; it is part of human nature, and applies equally to exceptional

circumstancesand

to

the

daily

affairs

of

life.

The

student

must

seek

the

power

of

confrontinghimself,atcertaintimes,asastranger.Hemuststandbeforehimselfwiththe

innertranquilityofajudge.Whenthisisattained,ourownexperiencespresentthemselves

inanewlight.Aslongasweareinterwovenwiththemandstand,asitwere,withinthem,

wecling to thenonessentialjustasmuchas to theessential.Ifweattain thecalm inner

survey, the essential is severed from the nonessential. Sorrow andjoy, every thought,

everyresolve,appeardifferentwhenweconfrontourselvesinthisway.Itisasthoughwe

hadspentthewholedayinaplacewherewebeheldthesmallestobjectsatthesameclose

rangeasthelargest,andintheeveningclimbedaneighboringhillandsurveyedthewhole

sceneat

aglance.

Then

the

various

parts

appear

related

to

each

other

in

different

proportionsfromthosetheyborewhenseenfromwithin.Thisexercisewillnotandneed

notsucceedwithpresentoccurrencesofdestiny,butitshouldbeattemptedbythestudent

inconnectionwiththeeventsofdestinyalreadyexperiencedinthepast.Thevalueofsuch

innertranquilselfcontemplationdependsfarlessonwhatisactuallycontemplatedthan

onourfindingwithinourselvesthepowerwhichsuchinnertranquilitydevelops.

Foreveryhumanbeingbearsahighermanwithinhimselfbesideswhatwemaycallthe

workadayman.Thishighermanremainshiddenuntilheisawakened.Andeachhuman

beingcanhimselfaloneawaken thishigherbeingwithinhimself.As longas thishigher

beingisnotawakened,thehigherfacultiesslumberingineveryhumanbeing,andleading

tosupersensibleknowledge,willremainconcealed.Thestudentmustresolvetopersevere

in the strict and earnestobservationof the ruleheregiven, so long ashedoesnot feel

withinhimself thefruitsof this innertranquility.Toallwhothuspersevere thedaywill

comewhen spiritual lightwill envelop them, and a newworldwillbe revealed to an

organofsightofwhosepresencewithinthemtheywereneveraware.

Andnochangeneedtakeplace intheoutward lifeof thestudent inconsequenceof this

new rule. He performs his duties and, at first, feels the same joys, sorrows, and

experiencesasbefore.Innowaycanitestrangehimfromlife;hecanratherdevotehimself


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18

themorethoroughlytothislifefortheremainderoftheday,havinggainedahigherlifein

themoments setapart.Littleby little thishigher lifewillmake its influence feltonhis

ordinarylife.Thetranquilityofthemomentssetapartwillalsoaffecteverydayexistence.

Inhiswholebeinghewillgrowcalmer;hewillattainfirmassuranceinallhisactions,and

ceasetobeputoutofcountenancebyallmannerofincidents.Bythusadvancinghewillgraduallybecomemoreandmorehisownguide,andallowhimselflessandlesstobeled

by circumstances and external influences.Hewill soondiscoverhowgreat a source of

strengthisavailabletohiminthesemomentsthussetapart.Hewillbeginnolongertoget

angryatthingswhichformerlyannoyedhim;countlessthingsheformerlyfearedceaseto

alarmhim.Heacquiresanewoutlookon life.Formerlyhemayhaveapproachedsome

occupationinafaintheartedway.Hewouldsay:Oh,Ilackthepowertodothisaswellas

I couldwish.Now this thought does not occur to him,but rather a quite different

thought.Henceforthhesaystohimself:Iwillsummonallmystrengthtodomyworkas

wellasIpossiblycan.Andhesuppressesthethoughtwhichmakeshimfainthearted;forheknowsthat thisverythoughtmightbe thecauseofaworseperformanceonhispart,

and that in any case it cannot contribute to the improvement of hiswork.And thus

thought after thought, each fraught with advantage to his whole life, flows into the

studentsoutlook.Theytaketheplaceofthosethathadahampering,weakeningeffect.He

beginstosteerhisownshiponasecurecoursethroughthewavesoflife,whereasitwas

formerlybatteredtoandfrobythesewaves.

Thiscalmandserenityreactonthewholebeing.Theyassistthegrowthoftheinnerman,

and,with

the

inner

man,

those

faculties

also

grow

which

lead

to

higher

knowledge.

For

it

isbyhisprogress inthisdirectionthatthestudentgraduallyreachesthepointwherehe

himselfdetermines themanner inwhich the impressionsof theouterworld shallaffect

him. Thus hemay hear aword spoken with the object ofwounding or vexing him.

Formerlyitwouldindeedhavewoundedorvexedhim,butnowthathetreadsthepathto

higherknowledge,heisablebeforethewordhasfounditswaytohisinnerselfto

take from it thestingwhichgives it thepower towoundorvex.Takeanotherexample.

We easilybecome impatientwhenwe arekeptwaiting,but ifwe tread thepath to

higherknowledgewesosteepourselvesinourmomentsofcalmwiththefeelingofthe

uselessnessofimpatiencethathenceforth,oneveryoccasionofimpatience,thisfeelingis

immediatelypresentwithinus.Theimpatiencethatwasabouttomakeitselffeltvanishes,

andan intervalwhichwouldotherwisehavebeenwasted in expressionsof impatience

willbefilledbyusefulobservations,whichcanbemadewhilewaiting.

Now,thescopeandsignificanceofthesefactsmustberealized.Wemustbearinmindthat

the highermanwithin us is in constant development. But only the state of calm and

serenityheredescribedrendersanorderlydevelopmentpossible.Thewavesofoutward

life constrain the innerman from all sides if, instead ofmastering this outward life, it

mastershim.Suchamanislikeaplantwhichtriestoexpandinacleftintherockandis

stuntedingrowthuntilnewspaceisgivenit.Nooutwardforcescansupplyspacetothe


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19

innerman.Itcanonlybesuppliedbytheinnercalmwhichmanhimselfgivestohissoul.

Outward circumstances can only alter the course of his outward life; they can never

awakentheinnerspiritualman.Thestudentmusthimselfgivebirthtoanewandhigher

manwithinhimself.

Thishighermannowbecomestheinnerrulerwhodirectsthecircumstancesoftheouter

manwithsureguidance.As longastheoutermanhas theupperhandandcontrol, this

innermanishisslaveandthereforecannotunfoldhispowers.Ifitdependsonsomething

otherthanmyselfwhetherIshouldgetangryornot,Iamnotmasterofmyself,or,toput

itbetter,Ihavenotyetfoundtherulerwithinmyself.Imustdevelopthefacultyofletting

the impressions of the outer world approachme only in the way in which Imyself

determine; thenonlydo Ibecome in the realsenseastudent.Andonly inas faras the

studentearnestlyseeks thispowercanhereach thegoal. It isofno importancehowfar

anyonecan

go

in

agiven

time;

the

point

is

that

he

should

earnestly

seek.

Many

have

striven foryearswithoutnoticinganyappreciableprogress;butmanyof thosewhodid

notdespair,butremainedunshaken,havethenquitesuddenlyachievedtheinnervictory.

Nodoubtagreateffort isrequired inmanystationsof life toprovide thesemomentsof

innercalm;but thegreater theeffortneeded, themore important is theachievement. In

spiritual science everything depends upon energy, inward truthfulness, and

uncompromisingsinceritywithwhichweconfrontourownselves,withallourdeedsand

actions,asacompletestranger.

Butonlyonesideof thestudents inneractivity ischaracterizedby thisbirthofhisown

higherbeing. Something else is needed in addition. Even if he confronts himself as a

strangeritisonlyhimselfthathecontemplates;helooksonthoseexperiencesandactions

withwhichheisconnectedthroughhisparticularstationoflife.Hemustnowdisengage

himselffromitandrisebeyondtoapurelyhumanlevel,whichnolongerhasanythingto

dowithhisownspecialsituation.Hemustpasson tothecontemplationof those things

which would concern him as a human being, even if he lived under quite different

circumstances and in quite a different situation. In thisway somethingbegins to live

withinhimwhichrangesabovethepurelypersonal.Hisgazeisdirectedtoworldshigher

thanthosewithwhicheverydaylifeconnectshim.Andthushebeginstofeelandrealize,

as an inner experience, that he belongs to those higher worlds. These are worlds

concerningwhichhissensesandhisdailyoccupationcantellhimnothing.Thushenow

shiftsthecentralpointofhisbeingtotheinnerpartofhisnature.Helistenstothevoices

withinhimwhichspeaktohiminhismomentsoftranquility;hecultivatesanintercourse

withthespiritualworld.Heisremovedfromtheeverydayworld.Itsnoiseissilenced.All

around him there is silence. He puts away everything that reminds him of such

impressions fromwithout. Calm inward contemplation and conversewith the purely

spiritual world fill his soul. Such tranquil contemplation must become a natural

necessity in the lifeof the student.He isnowplunged inaworldof thought.Hemust


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20

developa living feeling for this silent thoughtactivity.Hemust learn to lovewhat the

spiritpoursintohim.Hewillsoonceasetofeelthatthisthoughtworldislessrealthanthe

everydaythingswhichsurroundhim.Hebeginstodealwithhisthoughtsaswiththings

inspace,and themomentapproacheswhenhebegins tofeel thatwhichreveals itself in

the silent inward thoughtwork tobemuchhigher,muchmore real, than the things inspace.Hediscovers thatsomething livingexpresses itself in this thoughtworld.Hesees

thathis thoughtsdonotmerelyharbor shadowpictures,but that through themhidden

beingsspeaktohim.Outofthesilence,speechbecomesaudibletohim.Formerlysound

onlyreachedhimthroughhisear;now itresoundsthroughhissoul.An inner language,

aninnerwordisrevealedtohim.Thismoment,whenfirstexperienced,isoneofgreatest

raptureforthestudent.Aninnerlightisshedoverthewholeexternalworld,andasecond

lifebeginsforhim.Throughhisbeingtherepoursadivinestreamfromaworldofdivine

rapture.

This lifeof the soul in thought,whichgraduallywidens intoa life in spiritualbeing, is

called by Gnosis, and by Spiritual Science, Meditation (contemplative reflection). This

meditation is themeans to supersensibleknowledge.But the student in suchmoments

mustnotmerely indulge in feelings;hemustnothave indefinite sensations inhis soul.

Thatwouldonlyhinderhimfromreachingtruespiritualknowledge.Histhoughtsmust

beclear,sharpanddefinite,andhewillbehelpedinthisifhedoesnotclingblindlytothe

thoughtsthatrisewithinhim.Rathermusthepermeatehimselfwiththeloftythoughtsby

whichmenalreadyadvancedandpossessedofthespiritwereinspiredatsuchmoments.

Heshould

start

with

the

writings

which

themselves

had

their

origin

in

just

such

revelation

duringmeditation. In themystic, gnostic and spiritual scientific literature of today the

studentwillfindsuchwritings,andinthemthematerialforhismeditation.Theseekersof

the spirithave themselves setdown in suchwritings the thoughtsof thedivine science

whichtheSpirithasdirectedhismessengerstoproclaimtotheworld.

Throughsuchmeditationacompletetransformationtakesplaceinthestudent.Hebegins

toformquitenewconceptionsofreality.Allthingsacquireafreshvalueforhim.Itcannot

berepeated toooften that this transformationdoesnotalienatehim from theworld.He

willinnowaybeestrangedfromhisdailytasksandduties,forhecomestorealizethatthe

most insignificant actionhehas to accomplish, themost insignificant experiencewhich

offersitselftohim,standsinconnectionwithcosmicbeingsandcosmicevents.Whenonce

thisconnectionisrevealedtohiminhismomentsofcontemplation,hecomestohisdaily

activitieswithanew,fullerpower.Fornowheknowsthathislaborandhissufferingare

given and endured for the sake of a great, spiritual, cosmicwhole.Notweariness,but

strengthtolivespringsfrommeditation.

Withfirmstepthestudentpassesthroughlife.Nomatterwhatitmaybringhim,hegoes

forwarderect.Inthepastheknewnotwhyhelaboredandsuffered,butnowheknows.It

is obvious that suchmeditation leadsmore surely to the goal if conducted under the


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21

directionofexperiencedpersonswhoknowof themselveshoweverythingmaybestbe

done;and theiradviceandguidance shouldbesought.Truly,noone loseshis freedom

thereby.Whatwouldotherwisebemereuncertaingropinginthedarkbecomesunderthis

directionpurposefulwork.Allwhoapplytothosepossessingknowledgeandexperience

inthesematterswillneverapplyinvain,onlytheymustrealizethatwhattheyseekistheadviceofa friend,not thedominationofawouldberuler. Itwillalwaysbe found that

theywhoreallyknowarethemostmodestofmen,andthatnothingisfurtherfromtheir

naturethanwhatiscalledthelustforpower.

When,bymeansofmeditation,amanrises tounionwiththespirit,hebringsto lifethe

eternal inhim,which is limitedbyneitherbirthnordeath.Theexistenceof thiseternal

being can only be doubted by those who have not themselves experienced it. Thus

meditationisthewaywhichalsoleadsmantotheknowledge,tothecontemplationofhis

eternal,indestructible,

essential

being;

and

it

is

only

through

meditation

that

man

can

attain to suchknowledge.Gnosis andSpiritualScience tellof the eternalnatureof this

beingandofitsreincarnation.Thequestionisoftenasked:Whydoesamanknownothing

of his experiencesbeyond theborders of life and death?Not thus shouldwe ask,but

rather:Howcanweattainsuchknowledge?Inrightmeditationthepath isopened.This

alonecanrevivethememoryofexperiencesbeyondtheborderoflifeanddeath.Everyone

can attain this knowledge; in each one of us lies the faculty of recognizing and

contemplating forourselveswhatgenuineMysticism,SpiritualScience,Anthroposophy,

andGnosisteach.Onlytherightmeansmustbechosen.Onlyabeingwithearsandeyes

canapprehend

sounds

and

colors;

nor

can

the

eye

perceive

if

the

light

which

makes

things

visible iswanting.SpiritualSciencegives themeansofdevelopingthespiritualearsand

eyes, and of kindling the spiritual light; and this method of spiritual training: (1)

Preparation; thisdevelops thespiritualsenses. (2)Enlightenment; thiskindles thespiritual

light.(3)Initiation;thisestablishesintercoursewiththehigherspiritualbeings.


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22

II

TheStagesofInitiationThe informationgiven in the followingchaptersconstitutessteps inanesoteric training,

thenameandcharacterofwhichwillbeunderstoodbyallwhoapplythisinformationin

therightway.Itreferstothethreestagesthroughwhichthetrainingofthespiritual life

leadstoacertaindegreeof initiation.Butonlysomuchwillherebeexplainedascanbe

publicly imparted.Thesearemerely indications extracted from a stilldeeper andmore

intimate doctrine. In esoteric training itself a quite definite course of instruction is

followed.Certainexercisesenable the soul to attain to a conscious intercoursewith the

spiritualworld.Theseexercisesbearaboutthesamerelationtowhatwillbeimpartedin

thefollowingpages,astheinstructiongiveninahigherstrictlydisciplinedschoolbearsto

theincidentaltraining.Butimpatientdabbling,devoidofearnestperseverance,canleadto

nothingatall.ThestudyofSpiritualSciencecanonlybesuccessful if thestudentretain

whathasalreadybeenindicatedintheprecedingchapter,andonthebasisofthisproceed

further.

The three stages which the abovementioned tradition specifies, are as follows: (1)

preparation; (2) enlightenment; (3) initiation. It isnot altogethernecessary that the first of

these three stages shouldbe completedbefore the second canbebegun, nor that the

second,inturn,becompletedbeforethethirdbestarted.Incertainrespectsitispossibleto

partake of enlightenment, and even of initiation, and in other respects stillbe in thepreparatory stage. Yet it will be necessary to spend a certain time in the stage of

preparation before any enlightenment can begin; and, at least in some respects,

enlightenmentmustbe completedbefore it is evenpossible to enterupon the stage of

initiation.Butindescribingthemitisnecessary,forthesakeofclarity,thatthethreestages

bemadetofollowinorder.

Preparation

Preparationconsists inastrictanddefinitecultivationof the lifeof thoughtandfeeling,

through which the psychospiritual body becomes equipped with higher senses and

organsofactivity inthesamewaythatnaturalforceshavefittedthephysicalbodywith

organsbuiltoutofindeterminatelivingmatter.

Tobeginwith, the attention of the soul is directed to certain events in theworld that

surrounds us. Such events are, on the one hand, life that is budding, growing, and

flourishing,andontheotherhand,allphenomenaconnectedwithfading,decaying,and

withering.The student canobserve these events simultaneously,whereverhe turnshis

eyes and on every occasion they naturally evoke in him feelings and thoughts;but in

ordinarycircumstanceshedoesnotdevotehimselfsufficientlytothem.Hehurriesontoo


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23

quickly from impression to impression. It isnecessary, therefore, thathe should fixhis

attention intently and consciously upon these phenomena. Wherever he observes a

definitekindofbloomingandflourishing,hemustbanisheverythingelsefromhissoul,

and entirely surrender himself, for a short time, to this one impression.Hewill soon

convince himself that a feelingwhich heretofore in a similar case,wouldmerely haveflittedthroughhissoul,nowswellsoutandassumesapowerfulandenergeticform.He

mustnowallowthisfeelingtoreverberatequietlywithinhimselfwhilekeepinginwardly

quite still.Hemust cuthimselfoff from theouterworld,and simplyand solely follow

whathissoultellshimofthisblossomingandflourishing.

Yetitmustnotbethoughtthatmuchprogresscanbemadeifthesensesarebluntedtothe

world.Firstlookatthethingsaskeenlyandasintentlyasyoupossiblycan;thenonlylet

thefeelingwhichexpandstolife,andthethoughtwhicharisesinthesoul,takepossession

ofyou.

The

point

is

that

the

attention

should

be

directed

with

perfect

inner

balance

upon

bothphenomena.Ifthenecessarytranquilitybeattainedandyousurrenderyourselftothe

feelingwhichexpandstolifeinthesoul,then,induetime,thefollowingexperiencewill

ensue.Thoughtsandfeelingsofanewkindandunknownbeforewillbenoticeduprising

in the soul. Indeed, themore often the attentionbe fixed alternately upon something

growing, blossoming and flourishing, and upon something else that is fading and

decaying,themorevividwillthesefeelingsbecome.Andjustastheeyesandearsofthe

physical body are built by natural forces out of living matter, so will the organs of

clairvoyancebuild themselves out of the feelings and thoughts thus evoked. A quite

definiteform

of

feeling

is

connected

with

growth

and

expansion,

and

another

equally

definitewithallthatisfadinganddecaying.Butthisisonlythecaseiftheeffortbemade

to cultivate these feelings in theway indicated. It ispossible todescribeapproximately

what these feelings are like.A full conception of them iswithin the reach of allwho

undergotheseinnerexperiences.

If the attention be frequently fixed on the phenomena of growing, blooming and

flourishing, a feeling remotely allied to the sensationof a sunrisewill ensue,while the

phenomenaof fadinganddecayingwillproduceanexperiencecomparable, in thesame

way,totheslowrisingofthemoononthehorizon.Boththesefeelingsareforceswhich,

when duly cultivated and developed to ever increasing intensity, lead to the most

significantspiritualresults.Anewworldisopenedtothestudentifhesystematicallyand

deliberatelysurrendershimselftosuchfeelings.Thesoulworld,thesocalledastralplane,

begins todawnuponhim.Growthanddecayareno longerfactswhichmake indefinite

impressions on him as of old,but rather they form themselves into spiritual lines and

figuresofwhichhehadpreviouslysuspectednothing.Andtheselinesandfigureshave,

forthedifferentphenomena,differentforms.Abloomingflower,ananimalintheprocess

ofgrowth,atreethatisdecaying,evokeinhissouldifferentlines.Thesoulworld(astral

plane)broadensoutslowlybeforehim.These linesandfiguresare innosensearbitrary.

Twostudentswhohavereachedthecorrespondingstageofdevelopmentwillalwayssee


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24

thesamelinesandfiguresunderthesameconditions.Justasaroundtablewillbeseenas

roundbytwonormalpersons,andnotasroundbyoneandsquarebytheother,sotoo,at

the sightofa flower, the same spiritual figure ispresented to the soul.Andjustas the

formsofanimalsandplantsaredescribedinordinarynaturalhistory,sotoo,thespiritual

scientist describes or draws the spiritual forms of the process of growth and decay,accordingtospeciesandkind.

If the student has progressed so far that he can perceive the spiritual forms of those

phenomenawhicharephysicallyvisibletohisexternalsight,he is thennotfarfrom the

stagewherehewillbeholdthingswhichhavenophysicalexistence,andwhichtherefore

remainentirelyhidden(occult)fromthosewhohavenotreceivedsuitableinstructionand

training.

Itshould

be

emphasized

that

the

student

must

never

lose

himself

in

speculations

on

the

meaningofonethingoranother.Suchintellectualizingwillonlydrawhimawayfromthe

right road.He should look out on theworldwith keen,healthy senses and quickened

powerofobservation,and thengivehimselfuptothefeelingthatariseswithinhim.He

shouldnot try tomakeout, through intellectualspeculation, themeaningof things,but

ratherallowthethingstodisclosethemselves.Itshouldberemarkedthatartisticfeeling,

whencoupledwithaquietintrospectivenature,formsthebestpreliminaryconditionfor

thedevelopmentofspiritualfaculties.Thisfeelingpiercesthroughthesuperficialaspectof

things,andinsodoingtouchestheirsecrets.

A further point of importance iswhat spiritual science calls orientation in the higher

worlds.This isattainedwhen the student ispermeated, throughand through,with the

consciousrealizationthatfeelingsandthoughtsarejustasmuchveritablerealitiesasare

tables and chairs in theworld of the physical senses. In the soul and thoughtworld,

feelings and thoughts reactupon each otherjust asdophysical objects in thephysical

world.Aslongasthestudentisnotvividlypermeatedwiththisconsciousness,hewillnot

believe thatawrong thought inhismindmayhaveasdevastatinganeffectuponother

thoughts thatspread life in the thoughtworldas theeffectwroughtbyabullet firedat

randomuponthephysicalobjectsithits.Hewillperhapsneverallowhimselftoperforma

physicallyvisibleactionwhichheconsiderstobewrong,thoughhewillnotshrinkfrom

harboringwrongthoughtsandfeelings,fortheseappearharmlesstotherestoftheworld.

Therecanbenoprogress,however,onthepathtohigherknowledgeunlessweguardour

thoughtsandfeelingsinjustthesamewayweguardoutstepsinthephysicalworld.Ifwe

seeawallbeforeus,wedonotattempttodashrightthrough it,butturnaside.Inother

words,weguideourselvesbythelawsofthephysicalworld.Therearesuchlaws,too,for

the soul and thoughtworld, only they cannot impose themselves onus fromwithout.

Theymustflowoutofthelifeofthesoulitself.Thiscanbeattainedifweforbidourselves

to harborwrong thoughts and feelings.All arbitrary flitting to and fro in thought, all

accidentalebbingandflowingofemotionmustbeforbiddeninthesameway.Insodoing


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25

wedonotbecomedeficientinfeeling.Onthecontrary,ifweregulateourinnerlifeinthis

way,we shall soon find ourselvesbecoming rich in feelings and creativewithgenuine

imagination. In theplaceofpettyemotionalismand capricious flightsof thought, there

appearsignificantemotionsand thoughts thatare fruitful.Feelingsand thoughtsof this

kind lead the student toorientation in the spiritualworld.Hegains a rightposition inrelationtothethingsofthespiritualworld;adistinctanddefiniteresultcomesintoeffect

inhisfavor.Justashe,asaphysicalman,findshiswayamongphysicalthings,so,too,his

pathnow leadshimbetweengrowthanddecay,whichhehasalreadycome toknow in

theway described above.On the one hand, he follows all processes of growing and

flourishingand,ontheother,ofwitheringanddecayinginawaythatisnecessaryforhis

ownandtheworldsadvancement.

Thestudenthasalsotobestowafurthercareontheworldofsound.Hemustdiscriminate

betweensounds

that

are

produced

by

the

so

called

inert

(lifeless)

bodies,

for

instance,

a

bell,oramusical instrument,ora fallingmass,and thosewhichproceed froma living

creature (an animal or a humanbeing.)When abell is struck,we hear the sound and

connectapleasantfeelingwithit;butwhenwehearthecryofananimal,wecan,besides

ourownfeeling,detectthroughitthemanifestationofaninwardexperienceoftheanimal,

whetherofpleasureorpain. It iswith the latterkindof sound that the student sets to

work.Hemust concentrate hiswhole attention on the fact that the sound tells him of

somethingthat liesoutsidehisownsoul.Hemustimmersehimselfinthisforeignthing.

Hemustcloselyunitehisownfeelingwiththepleasureorpainofwhichthesoundtells

him.He

must

get

beyond

the

point

of

caring

whether,

for

him,

the

sound

is

pleasant

or

unpleasant, agreeable or disagreeable, and his soul must be filled with whatever is

occurring in the being from which the sound proceeds. Through such exercises, if

systematically anddeliberately performed, the studentwill developwithin himself the

faculty of intermingling, as itwere,with thebeing fromwhich the soundproceeds.A

person sensitive tomusicwill find it easier thanonewho isunmusical to cultivatehis

innerlifeinthisway;butnooneshouldsupposethatameresenseformusiccantakethe

placeof this inneractivity.The studentmust learn to feel in thisway in the faceof the

wholeofnature.Thisimplantsanewfacultyinhisworldofthoughtandfeeling.Through

her resounding tones, thewholeofnaturebegins towhisperher secrets to the student.

Whatwashithertomerely incomprehensiblenoise tohis soulbecomesby thismeans a

coherent language of nature.Andwhereas hitherto he only heard sound from the so

called inanimate objects, he now is aware of a new language of the soul. Should he

advancefurtherinthisinnerculture,hewillsoonlearnthathecanhearwhathithertohe

didnotevensurmise.Hebeginstohearwiththesoul.

To this, one thingmoremustbe addedbefore the highest point in this region canbe

attained.Ofverygreatimportanceforthedevelopmentofthestudentisthewayinwhich

helistenstootherswhentheyspeak.Hemustaccustomhimselftodothisinsuchaway

that,whilelistening,hisinnerselfisabsolutelysilent.Ifsomeoneexpressesanopinionand


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26

another listens, assent or dissentwill, generally speaking, stir in the inner self of the

listener.Many people in such cases feel themselves impelled to an expression of their

assent,ormoreespecially,oftheirdissent.Inthestudent,allsuchassentordissentmust

besilenced.Itisnotimperativethatheshouldsuddenlyalterhiswayoflivingbytryingto

attain at all times to this complete inner silence.Hewill have tobeginbydoing so inspecialcases,deliberatelyselectedbyhimself.Thenquiteslowlyandbydegrees,thisnew

way of listening will creep into his habits, as of itself. In spiritual research this is

systematically practiced. The student feels it his duty to listen,byway of practice, at

certain times to themost contradictory views and, at the same time,bring entirely to

silenceallassent,andmoreespecially,alladversecriticism.Thepointisthatinsodoing,

notonlyallpurely intellectualjudgmentbesilenced,butalsoallfeelingsofdispleasure,

denial, or even assent.The studentmust at all timesbeparticularlywatchful lest such

feelings,evenwhennotonthesurface,shouldstilllurkintheinnermostrecessofthesoul.

Hemust listen, forexample, to the statementsofpeoplewho are, in some respects, farbeneath him, and yetwhile doing so suppress every feeling of greater knowledge or

superiority.It isusefulforeveryoneto listen inthiswaytochildren,foreven thewisest

canlearnincalculablymuchfromchildren.Thestudentcanthustrainhimselftolistento

thewords of othersquite selflessly, completely shuttingdownhisownperson andhis

opinionsandwayoffeeling.Whenhepractices listeningwithoutcriticism,evenwhena

completely contradictory opinion is advanced, when the most hopeless mistake is

committedbeforehim,he then learns, littleby little, toblendhimselfwith thebeingof

anotherandbecome identifiedwith it.Thenhehearsthrough thewords intothesoulof

theother.

Through

continued

exercise

of

this

kind,

sound

becomes

the

right

medium

for

theperceptionofsoulandspirit.Ofcourseitimpliestheverystrictestselfdiscipline,but

the latter leads toahighgoal.Whentheseexercisesarepracticed inconnectionwiththe

otheralreadygiven,dealingwiththesoundsofnature,thesouldevelopsanewsenseof

hearing.Sheisnowabletoperceivemanifestationsfromthespiritualworldwhichdonot

find their expression in sounds perceptible to the physical ear. The perception of the

inner word awakens. Gradually truths reveal themselves to the student from the

spiritualworld.Hehearsspeechutteredtohiminaspiritualway.Onlytothosewho,by

selflesslistening,trainthemselvestobereallyreceptivefromwithin,instillness,unmoved

bypersonal

opinion

or

feeling

only

to

such

can

the

higher

beings

speak

of

whom

spiritual

science tells.As longasonehurlsanypersonalopinionorfeelingagainst thespeaker to

whomonemustlisten,thebeingsofthespiritualworldremainsilent.

Allhigher truthsareattained throughsuch inwardly instilledspeech,andwhatwehear

fromthelipsofatruespiritualteacherhasbeenexperiencedbyhiminthismanner.But

thisdoesnotmeanthatitisunimportantforustoacquaintourselveswiththewritingsof

spiritual sciencebeforewe can ourselves hear such inwardly instilled speech.On the

contrary,thereadingofsuchwritingsandthelisteningtotheteachingsofspiritualscience

arethemselvesmeansofattainingpersonalknowledge.Everysentenceofspiritualscience

wehear isofanature todirect themind to thepointwhichmustbereachedbefore the


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27

soulcanexperiencerealprogress.Tothepracticeofallthathasherebeenindicatedmust

be added the ardent studyofwhat the spiritual researchers impart to theworld. In all

esoterictrainingsuchstudybelongstothepreparatoryperiod,andallothermethodswill

proveineffectiveifduereceptivityfortheteachingsofthespiritualresearcherislacking.

Forsincetheseinstructionsareculledfromthelivinginnerword,fromthelivinginwardlyinstilledspeech, theyare themselvesgiftedwithspiritual life.Theyarenotmerewords;

theyare livingpowers.Andwhileyou follow thewordsofonewhoknows,whileyou

read abook that springs from real inner experience, powers are atwork in your soul

whichmakeyouclairvoyant,justasnaturalforceshavecreatedoutoflivingmatteryour

eyesandyourears.

Enlightenment

Enlightenmentproceeds

from

very

simple

processes.

Here,

too,

it

is

amatter

of

developing

certain feelings and thoughts which slumber in every human being and must be

awakened.Itisonlywhenthesesimpleprocessesarecarriedoutwithunfailingpatience,

continuouslyandconscientiously,that theycan leadtotheperceptionof the inner light

forms.Thefirststepistakenbyobservingdifferentnaturalobjectsinaparticularway;for

instance,a transparentandbeautifully formed stone (acrystal),aplant,andananimal.

Thestudentshouldendeavor,atfirst,todirecthiswholeattentiontoacomparisonofthe

stonewiththeanimalinthefollowingmanner.Thethoughtsherementionedshouldpass

throughhissoulaccompaniedbyvivid feelings,andnoother thought,noother feeling,

must

mingle

with

them

and

disturb

what

should

be

an

intensely

attentive

observation.

Thestudentsaystohimself:Thestonehasaform;theanimalalsohasaform.Thestone

remainsmotionless in itsplace.Theanimalchanges itsplace.It is instinct(desire)which

causestheanimaltochangeitsplace.Instincts,too,areservedbytheformoftheanimal.

Its organs and limbs are fashioned in accordancewith these instincts.The form of the

stoneisnotfashionedinaccordancewithdesires,butinaccordancewithdesirelessforce.

(Thefactherementioned,initsbearingonthecontemplationofcrystals,isinmanyways

distortedbythosewhohaveonlyheardofitinanoutward,exotericmanner,andinthis

waysuchpracticesascrystalgazinghavetheiroriginSuchmanipulationsarebasedona

misunderstanding. They havebeen described inmanybooks,but they never form the

subjectofgenuineesotericteaching.)

By sinkingdeeply into such thoughts,andwhiledoing so,observing the stoneand the

animalwith rapt attention, there arise in the soul twoquite separatekinds of feelings.

Fromthestonethereflowsintothesoultheonekindoffeeling,andfromtheanimalthe

otherkind.Theattemptwillprobablynotsucceedatfirst,butlittlebylittle,withgenuine

andpatientpractice,thesefeelingsensue.Only,thisexercisemustbepracticedoverand

overagain.Atfirstthefeelingsareonlypresentaslongastheobservationlasts.Lateron

they continue, and then theygrow to somethingwhich remains living in the soul.The

student has thenbut to reflect, andboth feelingswill always arise, evenwithout the


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28

contemplationofanexternalobject.Outofthesefeelingsandthethoughtsthatarebound

upwiththem,theorgansofclairvoyanceareformed.Iftheplantshouldthenbeincluded

in this observation, itwillbe noticed that the feeling flowing from it liesbetween the

feelingsderived from the stoneand theanimal, inbothqualityanddegree.Theorgans

thus formed are spiritual eyes. The students gradually learns,by theirmeans, to seesomethinglikesoulandspiritcolors.Thespiritualworldwithitslinesandfiguresremains

dark as long as he has only attainedwhat hasbeendescribed aspreparation; through

enlightenmentthisworldbecomeslight.Hereitmustalsobenotedthatthewordsdark

andlight,aswellas theotherexpressionsused,onlyapproximatelydescribewhat is

meant. This cannotbe otherwise if ordinary language is used, for this language was

created tosuitphysicalconditions.Spiritualsciencedescribesthatwhich,forclairvoyant

organs,flowsfrom thestone,asblue,orbluered;and thatwhich isfeltascomingfrom

theanimalas redor redyellow. In reality,colorsofaspiritualkindareseen.Thecolor

proceedingtheplantisgreenwhichlittlebylittleturnsintoalightetherealpink.Theplantisactuallythatproductofnaturewhichinhigherworldsresembles,incertainrespects,its

constitutioninthephysicalworld.Thesamedoesnotapplytothestoneandtheanimal.It

must now be clearly understood that the abovementioned colors only represent the

principal shades in the stone, plant and animal kingdom. In reality, all possible

intermediate shades are present. Every stone, every plant, every animal has its own

particularshadeofcolor.Inadditiontothesetherearealsothebeingsofthehigherworlds

whoneverincarnatephysically,butwhohavetheircolors,oftenwonderful,oftenhorrible.

Indeed, thewealthof color in thesehigherworlds is immeasurablygreater than in the

physicalworld.

Once the faculty of seeingwith spiritual eyes hasbeen acquired, one then encounters

sooneror later thebeingsherementioned, someof themhigher, some lower thanman

himselfbeingsthatneverenterphysicalreality.

If thispointhasbeen reached, theway toagreatdeal liesopen.But it is inadvisable to

proceedfurtherwithoutpayingcarefulheedtowhatissaidorotherwiseimpartedbythe

spiritual researcher.And for that, too,whichhasbeendescribed,attentionpaid tosuch

experiencedguidanceistheverybestthing.Moreover,ifamanhasthestrengthandthe

endurance to travelsofar thathefulfills theelementaryconditionsofenlightenment,he

willassuredlyseekandfindtherightguidance.

Butinanycircumstances,oneprecautionisnecessary,failingwhichitwerebettertoleave

untrodden all steps on the path to higher knowledge. It is necessary that the student

should lose none of his qualities as a good and nobleman, or his receptivity for all

physical reality. Indeed, throughouthis traininghemust continually increasehismoral

strength,his innerpurity,andhispowerofobservation.Togiveanexample:duringthe

elementaryexercisesonenlightenment, thestudentmust takecarealways toenlargehis

sympathy for theanimaland thehumanworlds,andhissense for thebeautyofnature.


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Failing thiscare,suchexerciseswouldcontinuallyblunt that feelingand that sense; the

heart would become hardened, and the senses blunted, and that could only lead to

perilousresults.

Howenlightenmentproceeds if thestudentrises, in thesenseoftheforegoingexercises,fromthestone,theplant,andtheanimal,uptoman,andhow,afterenlightenment,under

all circumstances the union of the soulwith the spiritualworld is effected, leading to

initiationwiththesethingsthefollowingchapterswilldeal,inasfarastheycanandmay

doso.

Inourtimethepathtospiritualscienceissoughtbymany.Itissoughtinmanyways,and

manydangerousandevendespicablepracticesareattempted.Itisforthisreasonthatthey

who claim to know something of the truth in these matters place before others the

possibilityof

learning

something

of

esoteric

training.

Only

so

much

is

here

imparted

as

accordswith thispossibility. It isnecessary that somethingof the truth shouldbecome

known, in order to prevent error causing great harm. No harm can come to anyone

following thewayheredescribed,so longashedoesnot forcematters.Only,one thing

shouldbenoted:nostudent shouldspendmore timeandstrengthupon theseexercises

thanhecansparewithdueregard tohisstation in lifeand tohisduties;norshouldhe

changeanything,for the timebeing, in theexternalconditionsofhis life through taking

thispath.Withoutpatiencenogenuineresultscanbeattained.Afterdoinganexercisefor

afewminutes,thestudentmustbeabletostopandcontinuequietlyhisdailywork,and

no

thought

of

these

exercises

should

mingle

with

the

day

s

work.

NO

one

is

of

use

as

an

esotericstudentorwilleverattainresultsofrealvaluewhohasnotlearnedtowaitinthe

highestandbestsenseoftheword.

TheControlofThoughtsandFeelings

Whenthestudentseeksthepathleadingtohigherknowledgeinthewaydescribedinthe

precedingchapter,heshouldnotomit to fortifyhimself; throughouthiswork,withone

everpresent thought.Hemustnevercease repeating tohimself thathemayhavemade

quiteconsiderableprogressafteracertainintervaloftime,thoughitmaynotbeapparent

tohiminthewayheperhapsexpected;otherwisehecaneasilyloseheartandabandonallattemptsafterashorttime.Thepowersandfacultiestobedevelopedareofamostsubtle

kind,anddifferentirely in theirnature from the conceptionspreviously formedby the

student.Hehadbeenaccustomedtooccupyhimselfexclusivelywiththephysicalworld;

the world of spirit and soul had been concealed from his vision and concepts. It is

thereforenotsurprising ifhedoesnot immediatelynotice thepowersofsoulandspirit

nowdeveloping inhim.In thisrespect there isapossibilityofdiscouragementfor those

settingouton thepath tohigherknowledge, if they ignore the experiencegatheredby

responsible investigators.The teacher is aware of theprogressmadebyhispupil long

beforethelatterisconsciousofitHeknowshowthedelicatespiritualeyesbegintoform


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willlateronbeenticedfromtheseedbytheforcesofearthandlight.IfIhadbeforemeanartificial

objectwhichimitatedtheseedtosuchadeceptivedegreethatmyeyescouldnotdistinguishitfrom

a real seed, noforces of earth or light could avail toproducefrom it aplant. If the student

thoroughlygrasps this thoughtso that itbecomesan inwardexperience,hewillalsobe

able to form the following thought and couple itwith the right feeling: Allthat

will

ultimatelygrowoutoftheseedisnowsecretlyenfoldedwithinitastheforceofthewholeplant.In

theartificial imitationof theseedthere isnosuchforcepresent.Andyetbothappearaliketomy

eyes.Therealseed,therefore,containssomethinginvisiblewhichisnotpresentintheimitation.It

ison this invisible something that thoughtand feeling are tobe concentrated. (Anyone

objecting thatamicroscopicalexaminationwould reveal thedifferencebetween the real

seed and the imitation would only show that he had failed to grasp the point. The

intention is not to investigate the physical nature of the object,but to use it for the

developmentofpsychospiritualforces.)

Letthestudentfullyrealizethatthisinvisiblesomethingwilltransmuteitselflateroninto

avisibleplant,whichhewillhavebeforehim in itsshapeandcolor.Lethimponderon

the thought: The invisiblewill becomevisible. If I couldnot think, then thatwhichwill only

becomevisiblelateroncouldnotalreadymakeitspresencefelttome.Particularstressmustbe

laidon the followingpoint:what thestudent thinkshemustalso feelwith intensity. In

innertranquility,thethoughtmentionedabovemustbecomeaconsciousinnerexperience,

totheexclusionofallotherthoughtsanddisturbances.Andsufficienttimemustbetaken

toallowthethoughtandthefeelingwhichiscoupledwithittoborethemselvesintothe

soul,as

it

were.

If

this

be

accomplished

in

the

right

way,

then

after

atime

possibly

not

untilafternumerousattemptsaninnerforcewillmakeitselffelt.Thisforcewillcreate

new powers of perception. The grain of seed will appear as if enveloped in a small

luminous cloud. In a sensiblesupersensibleway, itwillbe felt as akind of flame.The

centerofthisflameevokesthesamefeelingthatonehaswhenundertheimpressionofthe

color lilac, and the edges aswhen under the impression of abluish tone.Whatwas

formerlyinvisiblenowbecomesvisible,foritiscreatedbythepowerofthethoughtsand

feelingswehavestirred to lifewithinourselves.Theplant itselfwillnotbecomevisible

untillater,sothatthephysicallyinvisiblenowrevealsitselfinaspirituallyvisibleway.

It is not surprising that all this appears tomany as illusion. What is the use of such

visions,theyask,andsuchhallucinations?Andmanywillthusfallawayandabandon

thepath.But this isprecisely the importantpoint:not to confuse spiritual realitywith

imagination at this difficult stage of human evolution, and furthermore, to have the

couragetopressonwardandnotbecometimorousandfainthearted.Ontheotherhand,

however,thenecessitymustbeemphasizedofmaintainingunimpairedandofperpetually

cultivating that healthy sound sense which distinguishes truth from illusion. Fully

conscious selfcontrolmust neverbe lost during all these exercises, and theymustbe

accompaniedby thesamesane,sound thinkingwhich isapplied to thedetailsofevery

day life. To lapse into reverieswouldbe fatal. The intellectual clarity, not to say the


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32

sobrietyof thought,mustnever foramomentbedulled.Thegreatestmistakewouldbe

made if the studentsmentalbalanceweredisturbed through suchexercises, ifhewere

hampered injudging themattersofhisdaily lifeassanelyandassoundlyasbefore.He

should examine himself again and again to find out if he has remained unaltered in

relation to the circumstances amongwhich he lives, orwhether hemay perhaps havebecomeunbalanced.Aboveall,strictcaremustbetakennottodriftatrandomintovague

reveries,ortoexperimentwithallkindsofexercises.Thetrainsofthoughthereindicated

havebeentestedandpracticedinesoterictrainingsincetheearliesttimes,andonlysuch

aregiveninthesepages.Anyoneattemptingtouseothersdevisedbyhimself,orofwhich

hemayhaveheard or read at oneplace or another,will inevitably go astray and find

himselfonthepathofboundlesschimera.

Asafurtherexercisetosucceedtheonejustdescribed,thefollowingmaybetaken:Letthe

studentplace

before

him

aplant

which

has

attained

the

stage

of

full

development.

Now

let

himfillhismindwiththethoughtthatthetimewillcomewhenthisplantwillwitherand

die.Nothingwillbe left ofwhat Inow seebeforeme.But thisplantwillhavedeveloped seeds

which,intheirturn,willdeveloptonewplants.IagainbecomeawarethatinwhatIsee,something

lieshiddenwhichIcannotsee.Ifillmymindentirelywiththethought:thisplantwithitsformand

colors,willintimebenomore.Butthereflectionthatitproducesseedsteachesmethatitwillnot

disappear into nothing. I cannot at present see with my eyes that which guards it from

disappearance,anymorethanIpreviouslycoulddiscerntheplantinthegrainofseed.Thusthereis

something in theplantwhichmyeyescannotsee. If I let this thought livewithinme,and if the

corresponding

feeling

be

coupled

with

it,

(ebook - antroposofia - eng) - rudolf steiner - knowledge of the higher worlds and its attainments

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