Knowledge of the higher worlds and its attainment [3 ed.] 088010046X, 9780880100465

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Steiner: Knowledge of the Higher Worlds: Contents

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

CON TEN TS Preface to the Third Edition Preface to the Fifth Edition Preface to the Edition of May 1918 I. How is Knowledge Of The Higher Worlds Attained? II. The Stages of Initiation Preparation Enlightenment The Control of Thoughts and Feelings III. Initiation IV. Some Practical Aspects V. The Conditions of Esoteric Training VI. Some Results of Initiation

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Steiner: Knowledge of the Higher Worlds: Contents

VII. The Transformation of Dream Life VIII. The Continuity of Consciousness IX. The Splitting of the Human Personality during Spiritual Training X. The Guardian of the Threshold XI. Life and Death. The Greater Guardian of the Threshold Appendix Top

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Steiner: Knowledge of the Higher Worlds: Prefaces

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

Prefaces Third Edit ion Fift h Edit ion May 1918 Edit ion

Preface t o t he Third Edit ion Herewit h appear in book form m y exposit ions originally published as single essays under t he t it le Knowledge of t he Higher Worlds and I t s At t ainm ent . For t he present , t his volum e offers t he first part ; one t hat is t o follow will const it ut e t he cont inuat ion. This work on a developm ent of m an t hat will enable him t o grasp t he supersensible worlds cannot be present ed t o t he public in a new form wit hout cert ain com m ent s which I shall now m ake. The com m unicat ions it cont ains concerning t he developm ent of t he hum an soul are int ended t o fill various needs. First of all, som et hing is t o be offered t hose people who feel drawn t o t he result s of spirit ual research, and who m ust raise t he quest ion: “ Well, whence do t hese persons derive t heir knowledge who claim t he abilit y t o t ell us som et hing of t he profound riddles of life?” — Spirit ual science does t his. Whoever wishes t o observe t he fact s leading t o such claim s m ust rise t o supersensible cognit ion. He m ust follow t he pat h I have endeavored t o describe in t his book. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein2.htm (1 of 7)1/4/2007 8:00:19 AM

Steiner: Knowledge of the Higher Worlds: Prefaces

On t he ot her hand, it would be an error t o im agine t hese disclosures of spirit ual science t o be valueless for one who lacks t he inclinat ion or t he possibilit y t o pursue t his pat h him self. I n order t o est ablish t he fact s t hrough research, t he abilit y t o ent er t he supersensible worlds is indispensable; but once t hey have been discovered and com m unicat ed, even one who does not perceive t hem him self can be adequat ely convinced of t heir t rut h.A large proport ion of t hem can be t est ed offhand, sim ply by applying ordinary com m on sense in a genuinely unprej udiced way. Only, one m ust not let t his open- m indedness becom e confused by any of t he pre- conceived ideas so com m on in hum an life. Som eone can easily believe, for exam ple, t hat som e st at em ent or ot her cont radict s cert ain fact s est ablished by m odern science. I n realit y, t here is no such t hing as a scient ific fact t hat cont radict s spirit ual science; but t here can easily seem t o be cont radict ions unless scient ific conclusions are consult ed abundant ly and wit hout prej udice. The st udent will find t hat t he m ore open- m indedly he com pares spirit ual science wit h posit ive scient ific achievem ent s, t he m ore clearly is com plet e accord t o be seen. Anot her cat egory of spirit ual- scient ific disclosures, it is t rue, will be found t o elude purely m ent al j udgm ent m ore or less; but t he right relat ion t o t hese also will be achieved wit hout great difficult y by one who underst ands t hat not t he m ind alone but healt hy feeling as well is qualified t o det erm ine what is t rue. And when t his feeling does not perm it it self t o be warped by a liking or ant ipat hy for som e opinion or ot her, but really allows higher knowledge t o act wit hout prej udice, a corresponding sent ient j udgm ent result s. And t here are m any m ore ways of confirm ing t his knowledge for t hose who cannot or do not wish t o t read t he pat h int o t he supersensible world. Such people can feel very clearly what value t his knowledge has in life, http://homepages.ihug.co.nz/~dcandmkw/spirit/stein2.htm (2 of 7)1/4/2007 8:00:19 AM

Steiner: Knowledge of the Higher Worlds: Prefaces

even when it com es t o t hem only t hrough t he com m unicat ions of t hose engaged in spirit ual research. Not everyone can im m ediat ely achieve spirit ual vision; but t he discoveries of t hose who have it can be healt hgiving life- nourishm ent for all. For everyone can apply t hem ; and whoever does so will soon discover what life in every branch can be wit h t heir aid, and what it lacks wit hout t hem . The result s of supersensible knowledge, when properly em ployed in life, prove t o be — not unpract ical, but rat her, pract ical in t he highest sense. One who does not him self int end t o follow t he pat h t o higher knowledge, but is int erest ed in t he fact s it reveals, can ask: How does t he seer arrive at t hese fact s? To such a one t his book is int ended t o pict ure t he pat h in such a way t hat even one not following it can nevert heless have confidence in t he com m unicat ions of t he person who has done so . Realizing how t he spirit ual scient ist works, he can approve, and say t o him self: The im pression m ade upon m e by t he descript ion of t his pat h t o higher worlds m akes clear why t he fact s report ed seem reasonable. Thus t his book is int ended t o help t hose who want t heir sense of t rut h and feeling for t rut h concerning t he supersensible world st rengt hened and assured. No less, however, does it aim t o offer aid t o t hose who t hem selves seek t he way t o supersensible knowledge. The t rut h of what is here set fort h will best be verified by t hose who achieve it s realit y wit hin t hem selves. Anyone wit h t his int ent ion will do well t o keep rem inding him self t hat in an exposit ion on t he developm ent of t he soul, m ore is called for t han becom ing acquaint ed wit h t he subst ance, which is frequent ly t he aim in ot her exposit ions. I t is necessary t o fam iliarize oneself int im at ely wit h t he present at ion. One m ust post ulat e t he following: no single m at t er is t o be com prehended only by m eans of what is said about t he m at t er it self, but by m eans of m uch else t hat is disclosed concerning t ot ally different m at t ers. This will http://homepages.ihug.co.nz/~dcandmkw/spirit/stein2.htm (3 of 7)1/4/2007 8:00:19 AM

Steiner: Knowledge of the Higher Worlds: Prefaces

develop t he concept ion t hat what is vit al is t o be found not in any single t rut h but in t he harm ony of all t rut hs. This m ust be seriously considered by anyone int ending t o carry out t he exercises. An exercise can be right ly underst ood and even right ly execut ed, and yet produce a wrong effect unless anot her be added t o it — one t hat will resolve t he one- sidedness of t he first int o a harm ony of t he soul. Whoever reads t his book in an int im at e way, so t hat t he reading resem bles an inner experience, will not m erely fam iliarize him self wit h it s cont ent : one passage will evoke a cert ain feeling, anot her passage anot her feeling; and in t hat way he will learn how m uch im port ance should be seen in t he one or t he ot her in t he developm ent of his soul. He will also find out in what form he should t ry t his or t hat exercise, what form best suit s his part icular individualit y. When one has t o do, as is t he case here, wit h descript ions of processes t hat are t o be experienced, it is necessary t o refer again and again t o t he cont ent ; for it will becom e m anifest t hat m uch can be sat isfact orily assim ilat ed only aft er t rial, which in t urn reveals cert ain finer point s t hat at first are bound t o be overlooked. Even t hose readers who do not int end t o t ake t he way prescribed will find m uch in t he book t hat can be of service t o t he inner life, such as m axim s, suggest ions t hat t hrow light on various puzzling problem s, and so on. And t hose who have had experiences in t heir lives t hat serve, t o som e ext ent , as an init iat ion t hrough life m ay derive a cert ain sat isfact ion from finding clarified t hrough co- ordinat ion what had haunt ed t hem as separat e problem s — t hings t hey already knew, but perhaps wit hout having been able t o consolidat e t hem in adequat e concept ions.

Preface t o t he Fift h Edit ion I n preparing t his new edit ion of Kn ow le dge of t h e H igh e r W or lds a n d I t s At t a in m e n t I have gone over http://homepages.ihug.co.nz/~dcandmkw/spirit/stein2.htm (4 of 7)1/4/2007 8:00:19 AM

Steiner: Knowledge of the Higher Worlds: Prefaces

every det ail of t he subj ect as I had present ed it over t en years ago. The urge t o m ake such a review is nat ural in t he case of disclosures concerning soul experiences and pat hs such as are indicat ed in t his book. There can be no port ion of what is im part ed which does not rem ain int im at ely a part of t he one who com m unicat es it , or which does not cont ain som et hing t hat perpet ually works upon his soul. And it is inevit able t hat t his work of t he soul should be j oined by an endeavor t o enhance t he clarit y and lucidit y of t he present at ion as given years before. This engendered what I have endeavored t o accom plish in t his new edit ion. All t he essent ial elem ent s of t he exposit ions, all t he principal point s, have rem ained as t hey were; yet im port ant changes have been m ade. I n m any passages I have been able t o increase t he accuracy of charact erizat ion in det ail, and t his seem ed t o m e im port ant . I f anyone wishes t o apply what is im part ed in t his book t o his own spirit ual life, it is im port ant t hat he should be able t o cont em plat e t he pat hs in quest ion by m eans of a charact erizat ion as exact as possible. Misconcept ions can arise in far great er m easure in connect ion wit h t he descript ion of inner spirit ual processes t han wit h t hat of fact s in t he physical world. The m obilit y of t he soul life, t he danger of losing sight of how different it is from all life in t he physical world — t his and m uch else renders such m isunderst andings possible. I n preparing t his new edit ion I have direct ed m y at t ent ion t o finding passages in which m isconcept ions m ight arise, and I have endeavored t o forest all t hem . At t he t im e I wrot e t he essays t hat const it ut e t his book, m uch had t o be discussed in a different way from t oday, because at t hat t im e I had t o allude in a different m anner t o t he subst ance of what had been published since t hen concerning fact s of cognit ion of t he spirit ual worlds.

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Steiner: Knowledge of the Higher Worlds: Prefaces

I n m y Occu lt Scie n ce , in Th e Spir it u a l Gu ida n ce of M a n k in d, in A Roa d t o Se lf- Kn ow le dge a n d t h e Th r e sh old of t h e Spir it u a l W or ld, as well as in ot her writ ings, spirit ual processes are described whose exist ence, t o be sure, was already inevit ably indicat ed in t his book t en years ago, but in words differing from t hose t hat seem right t oday. I n connect ion wit h a great deal not described in t his book I had t o explain at t hat t im e t hat it could be learned by oral com m unicat ion. Much of what t his referred t o has since been published. But t hese allusions perhaps did not wholly exclude t he possibilit y of erroneous ideas in t he reader's m ind. I t m ight be possible, for inst ance, t o im agine som et hing m uch m ore vit al in t he personal relat ions bet ween t he seeker for spirit ual schooling and t his or t hat t eacher t han is int ended. I t rust I have here succeeded, by present ing det ails in a cert ain way, in em phasizing m ore st rongly t hat for one seeking spirit ual schooling in accord wit h present spirit ual condit ions an absolut ely direct relat ion t o t he obj ect ive spirit ual world is of far great er im port ance t han a relat ion t o t he personalit y of a t eacher. The lat t er will gradually becom e m erely t he helper; he will assum e t he sam e posit ion in spirit ual schooling as a t eacher occupies, in conform it y wit h m odern views, in any ot her field of knowledge. I believe I have sufficient ly st ressed t he fact t hat t he t eacher's aut horit y and t he pupil's fait h in him should play no great er part in spirit ual schooling t han in any ot her branch of knowledge or life. A great deal depends, it s seem s t o m e, upon an increasingly t rue est im at e of t his relat ion bet ween t he one who carries on spirit ual research and t hose who develop an int erest in t he result s of his research. Thus I believe I have im proved t he book wherever I was in a posit ion, aft er t en years, t o find what needs im proving. A second part is t o be added t o t his first

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Steiner: Knowledge of the Higher Worlds: Prefaces

part , bringing furt her explanat ions of t he fram e of m ind t hat can lead a m an t o t he experience of t he higher worlds. The new edit ion of t he book, t he print ing com plet ed, lay before m e when t he great war now being experienced by m ankind broke out . I m ust writ e t hese prefat ory rem arks while m y soul is deeply m oved by t he dest iny- laden event . Berlin, Sept em ber 7, 1914. Rudolph St einer

Preface t o t he Edit ion of May 1918 I n working over t his new edit ion I found only m inor changes in it s subst ance necessary; but I have added an appendix in which I have endeavored t o explain m ore clearly t he psychological foundat ions t o which t he disclosures cont ained in t he book m ust be t raced if t hey are t o be accept ed wit hout risk of m isunderst anding. I believe t hat t he cont ent s of t he appendix will also serve t o show m any an opponent of ant hroposophical spirit ual science t hat his j udgm ent is based upon a m isconcept ion of t he nat ure of t his spirit ual science; t hat he does not see what it really is. Rudolph St einer

Top

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

1 . H ow I s Kn ow le dge of t h e H igh e r W or lds At t a in e d? Con dit ion s There slum ber in every hum an being facult ies by m eans of which he can acquire for him self a knowledge of higher worlds. Myst ics, Gnost ics, Theosophist s — all speak of a world of soul and spirit which for t hem is j ust as real as t he world we see wit h our physical eyes and t ouch wit h our physical hands. At every m om ent t he list ener m ay say t o him self: t hat , of which t hey speak, I t oo can learn, if I develop wit hin m yself cert ain powers which t oday st ill slum ber wit hin m e. There rem ains only one quest ion — how t o set t o work t o develop such facult ies. For t his purpose, t hey only can give advice who already possess such powers. As long as t he hum an race has exist ed t here has always been a m et hod of t raining, in t he course of which individuals possessing t hese higher facult ies gave inst ruct ion t o ot hers who were in search of t hem . Such a t raining is called occult ( esot eric) t raining, and t he inst ruct ion received t herefrom is called occult ( esot eric) t eaching, or spirit ual science. This designat ion nat urally awakens m isunderst anding. The one who hears it m ay very easily be m isled int o t he

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

belief t hat t his t raining is t he concern of a special, privileged class, wit hholding it s knowledge arbit rarily from it s fellow- creat ures. He m ay even t hink t hat not hing of real im port ance lies behind such knowledge, for if it were a t rue knowledge — he is t em pt ed t o t hink — t here would be no need of m aking a secret of it ; it m ight be publicly im part ed and it s advant ages m ade accessible t o all. Those who have been init iat ed int o t he nat ure of t his higher knowledge are not in t he least surprised t hat t he uninit iat ed should so t hink, for t he secret of init iat ion can only be underst ood by t hose who have t o a cert ain degree experienced t his init iat ion int o t he higher knowledge of exist ence. The quest ion m ay be raised: how, t hen, under t hese circum st ances, are t he uninit iat ed t o develop any hum an int erest in t his so- called esot eric knowledge? How and why are t hey t o seek for som et hing of whose nat ure t hey can form no idea? Such a quest ion is based upon an ent irely erroneous concept ion of t he real nat ure of esot eric knowledge. There is, in t rut h, no difference bet ween esot eric knowledge and all t he rest of m an's knowledge and proficiency. This esot eric knowledge is no m ore of a secret for t he average hum an being t han writ ing is a secret for t hose who have never learned it . And j ust as all can learn t o writ e who choose t he correct m et hod, so, t oo, can all who seek t he right way becom e esot eric st udent s and even t eachers. I n one respect only do t he condit ions here differ from t hose t hat apply t o ext ernal knowledge and proficiency. The possibilit y of acquiring t he art of writ ing m ay be wit hheld from som eone t hrough povert y , or t hrough t he condit ions of civilizat ion int o which he is born; but for t he at t ainm ent of knowledge and proficiency in t he higher worlds, t here is no obst acle for t hose who earnest ly seek t hem .

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

Many believe t hat t hey m ust seek, at one place or anot her, t he m ast ers of higher knowledge in order t o receive enlight enm ent . Now in t he first place, whoever st rives earnest ly aft er higher knowledge will shun no exert ion and fear no obst acle in his search for an init iat e who can lead him t o t he higher knowledge of t he world. On t he ot her hand, everyone m ay be cert ain t hat init iat ion will find him under all circum st ances if he gives proof of an earnest and wort hy endeavor t o at t ain t his knowledge. I t is a nat ural law am ong all init iat es t o wit hhold from no m an t he knowledge t hat is due him but t here is an equally nat ural law which lays down t hat no word of esot eric knowledge shall be im part ed t o anyone not qualified t o receive it . And t he m ore st rict ly he observes t hese laws, t he m ore perfect is an init iat e. The bond of union em bracing all init iat es is spirit ual and not ext ernal, but t he t wo laws here m ent ioned form , as it were, st rong clasps by which t he com ponent part s of t his bond are held t oget her. You m ay live in int im at e friendship wit h an init iat e, and yet a gap severs you from his essent ial self, so long as you have not becom e an init iat e yourself. You m ay enj oy in t he fullest sense t he heart , t he love of an init iat e, yet he will only confide his knowledge t o you when you are ripe for it . You m ay flat t er him ; you m ay t ort ure him ; not hing can induce him t o bet ray anyt hing t o you as long as you, at t he present st age of your evolut ion, are not com pet ent t o receive it int o your soul in t he right way. The m et hods by which a st udent is prepared for t he recept ion of higher knowledge are m inut ely prescribed. [ We m ust realise here t hat St einer is a product of t he Germ any t hat at anot her ext rem e a year or t wo lat er gave us t he Hit ler Yout h and spelled out t he ideals of Herr Hit ler in m inut e det ail: t he em phasis on t raining and discipline and t hus on t he ult im at e perfect abilit y of hum anit y can seem a lit le st range at t his rem ove. I t is so obviously http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (3 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

t ied t o cont em porary not ions of perfect ion and t o t hose in a given societ y wit h t he power t o define t hem . We are also confront ed wit h every person who has ever achieved init iat ion wit hout adherence t o such m inut ely prescribed act ivit y - even St einer, him self, I doubt would have t ravelled t he pat h he prescribes for his st udent s. DCW]

The direct ion he is t o t ake is t raced wit h unfading, everlast ing let t ers in t he worlds of t he spirit where t he init iat es guard t he higher secret s. I n ancient t im es, ant erior t o our hist ory, t he t em ples of t he spirit were also out wardly visible; t oday, because our life has becom e so unspirit ual, t hey are not t o be found in t he world visible t o ext ernal sight ; yet t hey are present spirit ually everywhere, and all who seek m ay find t hem . [ We do not learn why it is t hat our present lack of spirit ualit y has necessit at ed t he rem oval of t he t em ples t o anot her plane of realit y.]

Only wit hin his own soul can a m an find t he m eans t o unseal t he lips of an init iat e. He m ust develop wit hin him self cert ain facult ies t o a definit e degree, and t hen t he highest t reasures of t he spirit can becom e his own. He m ust begin wit h a cert ain fundam ent al at t it ude of soul. I n spirit ual science t his fundam ent al at t it ude is called t he pat h of venerat ion, of devot ion t o t rut h and knowledge. Wit hout t his at t it ude no one can becom e a st udent . The disposit ion shown in t heir childhood by subsequent st udent s of higher knowledge is well known t o t he experienced in t hese m at t ers. There are children who look up wit h religious awe t o t hose whom t hey venerat e. For such people t hey have a respect which forbids t hem , even in t he deepest recess of t heir heart , t o harbor any t hought of crit icism or opposit ion. Such children grow up int o young m en and wom en who feel http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (4 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

happy when t hey are able t o look up t o anyt hing t hat fills t hem wit h venerat ion. From t he ranks of such children are recruit ed m any st udent s of higher knowledge. Have you ever paused out side t he door of som e venerat ed person, and have you, on t his your first visit , felt a religious awe as you pressed on t he handle t o ent er t he room which for you is a holy place? I f so, a feeling has been m anifest ed wit hin you which m ay be t he germ of your fut ure adherence t o t he pat h of knowledge. I t is a blessing for every hum an being in process of developm ent t o have such feelings upon which t o build. Only it m ust not be t hought t hat t his disposit ion leads t o subm issiveness and slavery. What was once a childlike venerat ion for persons becom es, lat er, a venerat ion for t rut h and knowledge. Experience t eaches t hat t hey can best hold t heir heads erect who have learnt t o venerat e where venerat ion is due; and venerat ion is always fit t ing when it flows from t he dept hs of t he heart . [ Experience also t eaches t hat t his belief is essent ially a product of it s period. Adm it t edly St einer m ent ions venerat ion " where venerat ion is due" , but how t his is t o occur wit hout first est ablishing crit eria for venerat ion and crit ical evaluat ion of perform ance is not spelled out . Bert Pot t er at Cent repoint was not t o t he first t o claim t hat only his spirit ual equals could properly evaluat e his behaviour, but t hat did not prevent his spirit ual inferiors from sent encing him t o a subst ant ial period in prison on charges of drug dealing, perj ury and child m olest at ion. Osho is anot her whose perform ance was not up t o t he venerat ion he t ypically com m anded, and t he younger Sai Baba has yet t o convince m e t hat his sexual penchant for t eenage boys is a wort hy obj ect of venerat ion. And t he list goes on. Nevert heless, t here is, I believe a kernel of t rut h http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (5 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

in what St einer says. Not unt il a st udent is at least open t o t he possibilit y of knowledge of anot her kind will he be recept ive t o it when it is t o be had. But ( chicken and egg) t his openness will not arrive unt il t he st udent has act ually experienced som et hing, alm ost despit e him self, of t he nat ure of spirit ual t rut h and begins t o experience m ore personally what " ineffable" m eans. So, a cert ain suspension of t he logical and crit ical facult ies or at least an awareness of t heir lim it s becom es necessary if one is t o progress beyond a cert ain point . ( This is, t o m y underst anding, t he t errit ory in which Grace operat es.) I t hink, on t he whole, at t his rem ove I prefer t he word " openness" t o t he word " venerat ion" , which lat t er has been pollut ed by it s use as a vehicle for t he exercise of power. Joel Goldsm it h lays down as a fundam ent al principle t hat devot ion - prayer - is an at t it ude of list ening, of opening oneself up t o t he st ill sm all voice. I t is m ost cert ainly not a t im e in which t o advise God of cert ain short com ings in his creat ion t o which he could well direct his at t ent ion. As a foot not e, for t hose who seek t o find God in a flower, or in som e ot her obj ect of beaut y, I am not sure t hat he is t o be found in a flower any m ore t han in a st arving child. God is no m ore t o be found in t he good t han he - or Sat an - is t o be found in t he evil. I n bot h cases we m iss t he boat , which is wait ing beyond bot h of t hem . DCW]

I f we do not develop wit hin ourselves t his deeply root ed feeling t hat t here is som et hing higher t han ourselves, we shall never find t he st rengt h t o evolve t o som et hing higher. The init iat e has only acquired t he st rengt h t o lift his head t o t he height s of knowledge by guiding his heart t o t he dept hs of venerat ion and devot ion. The height s of t he spirit can only be clim bed by passing t hrough t he port als of hum ilit y. You can only acquire right knowledge when you have http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (6 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

learnt t o est eem it . Man has cert ainly t he right t o t urn his eyes t o t he light , but he m ust first acquire t his right . There are laws in t he spirit ual life, as in t he physical life. Rub a glass rod wit h an appropriat e m at erial and it will becom e elect ric, t hat is, it will receive t he power of at t ract ing sm all bodies. This is in keeping wit h a law of nat ure. I t is known t o all who have learnt a lit t le physics. Sim ilarly, acquaint ance wit h t he first principles of spirit ual science shows t hat every feeling of t rue devot ion harbored in t he soul develops a power which m ay, sooner or lat er, lead furt her on t he pat h of knowledge. The st udent s who is gift ed wit h t his feeling, or who is fort unat e enough t o have had it inculcat ed in a suit able educat ion, brings a great deal along wit h him when, lat er in life, he seeks adm it t ance t o higher knowledge. Failing such preparat ion, he will encount er difficult ies at t he very first st ep, unless he undert akes, by rigorous self- educat ion, t o creat e wit hin him self t his inner life of devot ion. I n our t im e it is especially im port ant t hat full at t ent ion be paid t o t his point . Our civilizat ion t ends m ore t oward crit ical j udgm ent and condem nat ion t han t oward devot ion and selfless venerat ion. Our children already crit icize far m ore t han t hey worship. But every crit icism , every adverse j udgm ent passed, disperses t he powers of t he soul for t he at t ainm ent of higher knowledge in t he sam e m easure t hat all venerat ion and reverence develops t hem . I n t his we do not wish t o say anyt hing against our civilizat ion. There is no quest ion here of leveling crit icism against it . To t his crit ical facult y, t his selfconscious hum an j udgm ent , t his “ t est all t hings and hold fast what is best ,” we owe t he great ness of our civilizat ion. Man could never have at t ained t o t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (7 of 26)1/4/2007 8:00:55 AM

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science, t he indust ry, t he com m erce, t he right relat ionships of our t im e, had he not applied t o all t hings t he st andard of his crit ical j udgm ent . But what we have t hereby gained in ext ernal cult ure we have had t o pay for wit h a corresponding loss of higher knowledge of spirit ual life. I t m ust be em phasized t hat higher knowledge is not concerned wit h t he venerat ion of persons but t he venerat ion of t rut h and knowledge. Now, t he one t hing t hat everyone m ust acknowledge is t he difficult y for t hose involved in t he ext ernal civilizat ion of our t im e t o advance t o t he knowledge of t he higher worlds. They can only do so if t hey work energet ically at t hem selves. At a t im e when t he condit ions of m at erial life were sim pler, t he at t ainm ent of spirit ual knowledge was also easier. Obj ect s of venerat ion and worship st ood out in clearer relief from t he ordinary t hings of t he world. I n an epoch of crit icism ideals are lowered; ot her feelings t ake t he place of venerat ion, respect , adorat ion, and wonder. Our own age t hrust s t hese feelings furt her and furt her int o t he background, so t hat t hey can only be conveyed t o m an t hrough his everyday life in a very sm all degree. Whoever seeks higher knowledge m ust creat e it for him self. He m ust inst ill it int o his soul. I t cannot be done by st udy; it can only be done t hrough life. Whoever, t herefore, wishes t o becom e a st udent of higher knowledge m ust assiduously cult ivat e t his inner life of devot ion. Everywhere in his environm ent and his experiences he m ust seek m ot ives of adm irat ion and hom age. I f I m eet a m an and blam e him for his short com ings, I rob m yself of power t o at t ain higher knowledge; but if I t ry t o ent er lovingly int o his m erit s, I gat her such power. The st udent m ust cont inually be int ent upon following t his advice. The spirit ually experienced know how m uch http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (8 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

t hey owe t o t he circum st ance t hat in face of all t hings t hey ever again t urn t o t he good, and wit hhold adverse j udgem ent . [ St einer does not appear t o underst and t hat God is beyond bot h good and evil. Hence, a t endency displayed by nearly all t eachers of t he period and since, t o equat e t he spirit ual pat h wit h t he good and t he posit ive. To focus on t he good in som ebody or som et hing is as self- defeat ing as t o focus on t he evil. I n any case, t he crit eria for det erm ining which is which are far t oo elast ic for t hem t o be t he foundat ion of any experience of spirit ualit y. One m ust learn t o seek t he God in people, not t he Good. DCW]

But t his m ust not rem ain an ext ernal rule of life; rat her it m ust t ake possession of our innerm ost soul. Man has it in his power t o perfect him self and, in t im e, com plet ely t o t ransform him self. [ This is t he gut s of it . I t is m y fundam ent al posit ion t hat m an does not possess t his capacit y for perfect ibilit y, and if he did, as I m ent ioned above, t he nat ure of t he perfect ion he seeks is as elusive as t he nat ure of t he Good. I t is not unt il m an opens him self t o som et hing beyond him self, beyond good and evil, t hat he begins t o be t ransform ed and t o m anifest t he God in him self. DCW]

But t his t ransform at ion m ust t ake place in his innerm ost self, in his t hought - life. I t is not enough t hat I show respect only in m y out ward bearing; I m ust have t his respect in m y t hought s. The st udent m ust begin by absorbing t his devot ion int o t his t hought - life. He m ust be wary of t hought s of disrespect , of adverse crit icism , exist ing in his consciousness, and he m ust endeavor st raight away t o cult ivat e t hought s of devot ion. Every m om ent t hat we set ourselves t o discover in our consciousness what ever t here rem ains in it of adverse, disparaging and crit ical j udgem ent of t he world and of life; every such m om ent brings us nearer t o higher knowledge. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (9 of 26)1/4/2007 8:00:55 AM

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And we rise rapidly when we fill our consciousness in such m om ent s wit h t hought s evoking in us adm irat ion, respect and venerat ion for t he world and for life. I t is well known t o t hose experienced in t hese m at t ers t hat in every such m om ent powers are awakened which ot herwise rem ain dorm ant . [ I am happy t o accept t hat St einer arrived at significant spirit ual experience. I n report ing it , I believe he failed t o dist inguish bet ween t he Good and t he God - t he sam e error t hat has fouled organised religion from t he very first . Good is ult im at ely a m at t er of relat ive benefit , and is defined by t hose wit h t he power t o enforce it . God is love, not power. As long as we t alk of God in t erm s t hat equat e wit h Good, we m ust also post ulat e a Sat an, and t here is no valid experience of God t hat can speak of God AND ( som et hing else) and be t rue t o t he experience. DCW]

I n t his way t he spirit ual eyes of m an are opened. He begins t o see t hings around him which he could not have seen before. He begins t o underst and t hat hit hert o he had only seen a part of t he world around him . A hum an being st anding before him now present s a new and different aspect . Of course, t his rule of life alone will not yet enable him t o see, for inst ance, what is described as t he hum an aura, because for t his st ill higher t raining is necessary. But he can rise t o t his higher t raining if he has previously undergone a rigorous t raining in devot ion. ( I n t he last chapt er of his book Theosophy, t he aut hor describes fully t he Pat h of Knowledge; here it is int ended t o give som e pract ical det ails.) Noiseless and unnot iced by t he out er world is t he t reading of t he Pat h of Knowledge. No change need be not iced in t he st udent . He perform s his dut ies as hit hert o; he at t ends t o his business as before. The t ransform at ion goes on only in t he inner part of t he soul hidden from out ward sight . http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (10 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

At first his ent ire inner life is flooded by t his basic feeling of devot ion for everyt hing which is t ruly venerable. [ Here again, he m isses. I f he had finished t he sent ence at " everyt hing" he would have hit t he bullseye. He is st ill here suggest ing t hat som e t hings are venerable, som e not . I f we can see past t he venerable/ not venerable, t he good/ evil, t o t he God in all t hings, t hen our devot ion is const ant . But we will not achieve devot ion while we are separat ing good from evil. DCW]

His ent ire soul- life finds in t his fundam ent al feeling it s pivot . Just as t he sun's rays vivify everyt hing living, so does reverence in t he st udent vivify all feelings of t he soul. I t is not easy, at first , t o believe t hat feelings like reverence and respect have anyt hing t o do wit h cognit ion. This is due t o t he fact t hat we are inclined t o set cognit ion aside as a facult y by it self — one t hat st ands in no relat ion t o what ot herwise occurs in t he soul. I n so t hinking we do not bear in m ind t hat it is t he soul which exercises t he facult y of cognit ion; and feelings are for t he soul what food is for t he body. [ We are dealing here wit h concept s of soul, cognit ion, feeling, facult y, et c, t hat display m any of t he lim it at ions of early 20t h cent ury psychology ( and t heosophy) , t hat are not t hought - t hrough or self- consist ent . There is no est ablished or spelled- out basis for t he parallel claim ed here bet ween feeding t he body and " feeding" t he soul. DCW]

I f we give t he body st ones in place of bread, it s act ivit y will cease. I t is t he sam e wit h t he soul. Venerat ion, hom age, devot ion are like nut rim ent m aking it healt hy and st rong, especially st rong for t he act ivit y of cognit ion. Disrespect , ant ipat hy, underest im at ion of what deserves recognit ion, all exert a paralyzing and wit hering effect on t his facult y of cognit ion. For t he spirit ually experienced t his fact is visible in t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (11 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

aura. A soul which harbors feelings of reverence and devot ion produces a change in it s aura. Cert ain spirit ual colorings, as t hey m ay be called, yellow- red and brownred in t one, vanish and are replaced by blue- red t int s. Thereby t he cognit ional facult y is ripened; it receives int elligence of fact s in it s environm ent of which it had hit hert o no idea. Reverence awakens in t he soul a sym pat het ic power t hrough which we at t ract [ am plify and becom e aware of] qualit ies in t he beings around us, which would ot herwise rem ain concealed. The power obt ained t hrough devot ion can be rendered st ill m ore effect ive when t he life of feeling is enriched by yet anot her qualit y. This consist s in giving oneself up less and less t o im pressions of t he out er world, and t o develop inst ead a vivid inner life. A person who dart s from one im pression of t he out er world t o anot her, who const ant ly seeks dist ract ion, cannot find t he way t o higher knowledge. [ I have referred elsewhere t o t his phenom enon as t he " boredom / adrenalin cycle" which rules t he experience of t hose in a low- grade fight / flight condit ion. Frit z Perls wrot e ext ensively on t he differences bet ween " fight / flight " and what he called " hom eost at ic funct ioning" in which t he " inner life" referred t o here begins t o becom e m ore consciously available. DCW]

The st udent m ust not blunt him self t o t he out er world, but while lending him self t o it s im pressions, he should be direct ed by his rich inner life. [ These st at es can be equat ed t o a difference in t he nat ure of m eaning experienced in each. I n " fight / flight " , t he m eaning of an obj ect is it s hist ory in our experience, and m ore part icularly it s capacit y t o generat e fear as a result of our recalling t hat hist ory. I n hom eost asis, t he m eaning of an obj ect relat es specifically and direct ly t o our personal needs at t hat m om ent , and in part icular t o it s capacit y for sat isfying t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (12 of 26)1/4/2007 8:00:55 AM

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m ost pressing of t hose needs. As we grow beyond hom eost at ic funct ioning t o a degree of spirit ual awareness, t he m eaning of an obj ect becom es it s realit y in it s own right . DCW]

When passing t hrough a beaut iful m ount ain dist rict , t he t raveler wit h dept h of soul and wealt h of feeling has different experiences from one who is poor in feeling. Only what we experience wit hin ourselves unlocks for us t he beaut ies of t he out er world. One person sails across t he ocean, and only a few inward experiences pass t hrough his soul; anot her will hear t he et ernal language of t he cosm ic spirit ; for him are unveiled t he m yst erious riddles of exist ence. We m ust learn t o rem ain in t ouch wit h our own feelings and ideas if we wish t o develop any int im at e relat ionship wit h t he out er world. The out er world wit h all it s phenom ena is filled wit h splendor, but we m ust have experienced t he divine wit hin ourselves before we can hope t o discover it in our environm ent . The st udent is t old t o set apart m om ent s in his daily life in which t o wit hdraw int o him self, quiet ly and alone. He is not t o occupy him self at such m om ent s wit h t he affairs of his own ego. This would result in t he cont rary of what is int ended. He should rat her let his experiences and t he m essages from t he out er world re- echo wit hin his own com plet ely silent self. At such silent m om ent s every flower, every anim al, every act ion will unveil t o him secret s undream t of. And t hus he will prepare him self t o receive quit e new im pressions of t he out er world t hrough quit e different eyes. The desire t o enj oy im pression aft er im pression m erely blunt s t he facult y of cognit ion; t he lat t er, however, is nurt ured and cult ivat ed if t he enj oym ent once experienced is allowed t o reveal it s m essage. Thus t he st udent m ust accust om him self not m erely t o let t he enj oym ent reverberat e, as it were, but rat her t o renounce any furt her enj oym ent , and work upon t he past experience. The peril here is very great . I nst ead of working http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (13 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

inwardly, it is very easy t o fall int o t he opposit e habit of t rying t o exploit t he enj oym ent . Let no one underest im at e t he fact t hat im m ense sources of error here confront t he st udent . [ Here I feel St einer is t rying t o hurry t hings along and in so doing creat es anot her guilt t rip: we can enj oy oursleves but not t oo m uch, or we shall be t aken capt ive by t he t em pt er. Good and evil yet again. I feel t hat t he lim it s t o our enj oym ent are self- ordained and like any ot her need our need for enj oym ent of t his kind will be sat isfied, as is our need for wat er and food, when we have had sufficient . At t his point we shall be ready of ourselves t o open furt her, t o great er dept hs of spirit ual experience, and if we t ry and hurry t he process, we are left vaguely resent ful, vaguely guilt y, and not at all as open as we m ight be t o where t he pat h leads next . We are always as we are, seldom as we should be, and " should" it self is anot her power t rip. DCW]

He m ust pass t hrough a host of t em pt ers of his soul. They would all harden his ego and im prison it wit hin it self. He should rat her open it wide t o all t he world. I t is necessary t hat he should seek enj oym ent , for only t hrough enj oym ent can t he out er world reach him . I f he blunt s him self t o enj oym ent he is like a plant which cannot any longer draw nourishm ent from it s environm ent . Yet if he st ops short at t he enj oym ent he shut s him self up wit hin him self. He will only be som et hing t o him self and not hing t o t he world. However m uch he m ay live wit hin him self, however int ensely he m ay cult ivat e his ego — t he world will rej ect him . To t he world he is dead. The st udent of higher knowledge considers enj oym ent only as a m eans of ennobling him self for t he world. Enj oym ent is t o him like a scout inform ing him about t he world; but once inst ruct ed by enj oym ent , he passes on t o work. He does not learn in order t o accum ulat e http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (14 of 26)1/4/2007 8:00:55 AM

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learning as his own t reasure, but in order t hat he m ay devot e his learning t o t he service of t he world. I n all spirit ual science t here is a fundam ent al principle which cannot be t ransgressed wit hout sacrificing success, and it should be im pressed on t he st udent in every form of esot eric t raining. I t runs as follows: All knowledge pursued m erely for t he enrichm ent of personal learning and t he accum ulat ion of personal t reasure leads you away from t he pat h; but all knowledge pursued for growt h t o ripeness wit hin t he process of hum an ennoblem ent and cosm ic developm ent brings you a st ep forward. This law m ust be st rict ly observed, and no st udent is genuine unt il he has adopt ed it as a guide for his whole life. This t rut h can be expressed in t he following short sent ence: Every idea which does not becom e your ideal slays a force in your soul; every idea which becom es your ideal creat es wit hin you life- forces. I n n e r Tr a n qu ilit y At t he very beginning of his course, t he st udent is direct ed t o t he pat h of venerat ion and t he developm ent of t he inner life. Spirit ual science now also gives him pract ical rules by observing which he m ay t read t hat pat h and develop t hat inner life. These pract ical rules have no arbit rary origin. They rest upon ancient experience and ancient wisdom , and are given out in t he sam e m anner, wheresoever t he ways t o higher knowledge are indicat ed. All t rue t eachers of t he spirit ual life are in agreem ent as t o t he subst ance of t hese rules, even t hough t hey do not always clot he t hem in t he sam e words. This difference, which is of a m inor charact er and is m ore apparent t han real, is due t o circum st ances which need not be dwelt upon here.

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No t eacher of t he spirit ual life wishes t o est ablish a m ast ery over ot her persons by m eans of such rules. He would not t am per wit h anyone's independence. I ndeed, none respect and cherish hum an independence m ore t han t he spirit ually experienced. I t was st at ed in t he preceding pages t hat t he bond of union em bracing all init iat es is spirit ual, and t hat t wo laws form , as it were, clasps by which t he com ponent part s of t his bond are held t oget her. Whenever t he init iat e leaves his enclosed spirit ual sphere and st eps fort h before t he world, he m ust im m ediat ely t ake a t hird law int o account . I t is t his: Adapt each one of your act ions, and fram e each one of your words in such a way t hat you infringe upon no one's free- will. The recognit ion t hat all t rue t eachers of t he spirit ual life are perm eat ed t hrough and t hrough wit h t his principle will convince all who follow t he pract ical rules proffered t o t hem t hat t hey need sacrifice none of t heir independence. One of t he first of t hese rules can be expressed som ewhat in t he following words of our language: Provide for yourself m om ent s of inner t ranquilit y, and in t hese m om ent s learn t o dist inguish bet ween t he essent ial and t he non- essent ial. I t is said advisedly: “ expressed in t he words of our language.” Originally all rules and t eachings of spirit ual science were expressed in a sym bolical sign- language, som e underst anding of which m ust be acquired before it s whole m eaning and scope can be realized. This underst anding is dependent on t he first st eps t oward higher knowledge, and t hese st eps result from t he exact observat ion of such rules as are here given. For all who earnest ly will, t he pat h st ands open t o t read. Sim ple, in t rut h, is t he above rule concerning m om ent s http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (16 of 26)1/4/2007 8:00:55 AM

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of inner t ranquilit y; equally sim ple is it s observat ion. But it only achieves it s purpose when it is observed in as earnest and st rict a m anner as it is, in it self, sim ple. How t his rule is t o be observed will, t herefore, be explained wit hout digression. The st udent m ust set aside a sm all part of his daily life in which t o concern him self wit h som et hing quit e different from t he obj ect s of his daily occupat ion. The way, also, in which he occupies him self at such a t im e m ust differ ent irely from t he way in which he perform s t he rest of his daily dut ies. But t his does not m ean t hat what he does in t he t im e t hus set apart has no connect ion wit h his daily work. On t he cont rary, he will soon find t hat j ust t hese secluded m om ent s, when sought in t he right way, give him full power t o perform his daily t ask. Nor m ust it be supposed t hat t he observance of t his rule will really encroach upon t he t im e needed for t he perform ance of his dut ies. Should anyone really have no m ore t im e at his disposal, five m inut es a day will suffice. I t all depends on t he m anner in which t hese five m inut es are spent . During t hese periods t he st udent should wrest him self ent irely free from his work- a- day life. His t hought s and feelings should t ake on a different coloring. His j oys and sorrows, his cares, experiences and act ions m ust pass in review before his soul; and he m ust adopt such a posit ion t hat he m ay regard all his sundry experiences from a higher point of view. We need only bear in m ind how, in ordinary life, we regard t he experiences and act ions of ot hers quit e different ly from our own. This cannot be ot herwise, for we are int erwoven wit h our own act ions and experiences, whereas t hose of ot hers we only cont em plat e. Our aim in t hese m om ent s of seclusion m ust be so t o http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (17 of 26)1/4/2007 8:00:55 AM

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cont em plat e and j udge our own act ions and experiences as t hough t hey applied not t o ourselves but t o som e ot her person. Suppose, for exam ple, a heavy m isfort une befalls us. How different would be our at t it ude t oward a sim ilar m isfort une had it befallen our neighbor. This at t it ude cannot be blam ed as unj ust ifiable; it is part of hum an nat ure, and applies equally t o except ional circum st ances and t o t he daily affairs of life. The st udent m ust seek t he power of confront ing him self, at cert ain t im es, as a st ranger. He m ust st and before him self wit h t he inner t ranquilit y of a j udge. When t his is at t ained, our own experiences present t hem selves in a new light . As long as we are int erwoven wit h t hem and st and, as it were, wit hin t hem , we cling t o t he non- essent ial j ust as m uch as t o t he essent ial. I f we at t ain t he calm inner survey, t he essent ial is severed from t he non- essent ial. Sorrow and j oy, every t hought , every resolve, appear different when we confront ourselves in t his way. I t is as t hough we had spent t he whole day in a place where we beheld t he sm allest obj ect s at t he sam e close range as t he largest , and in t he evening clim bed a neighboring hill and surveyed t he whole scene at a glance. Then t he various part s appear relat ed t o each ot her in different proport ions from t hose t hey bore when seen from wit hin. This exercise will not and need not succeed wit h present occurrences of dest iny, but it should be at t em pt ed by t he st udent in connect ion wit h t he event s of dest iny already experienced in t he past . The value of such inner t ranquil self- cont em plat ion depends far less on what is act ually cont em plat ed t han on our finding wit hin ourselves t he power which such inner t ranquilit y develops. For every hum an being bears a higher m an wit hin him self besides what we m ay call t he work- a- day m an. This higher m an rem ains hidden unt il he is awakened. And each hum an being can him self alone awaken t his http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (18 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

higher being wit hin him self. As long as t his higher being is not awakened, t he higher facult ies slum bering in every hum an being, and leading t o supersensible knowledge, will rem ain concealed. The st udent m ust resolve t o persevere in t he st rict and earnest observat ion of t he rule here given, so long as he does not feel wit hin him self t he fruit s of t his inner t ranquilit y. To all who t hus persevere t he day will com e when spirit ual light will envelop t hem , and a new world will be revealed t o an organ of sight of whose presence wit hin t hem t hey were never aware. And no change need t ake place in t he out ward life of t he st udent in consequence of t his new rule. He perform s his dut ies and, at first , feels t he sam e j oys, sorrows, and experiences as before. I n no way can it est range him from life; he can rat her devot e him self t he m ore t horoughly t o t his life for t he rem ainder of t he day, having gained a higher life in t he m om ent s set apart . Lit t le by lit t le t his higher life will m ake it s influence felt on his ordinary life. The t ranquilit y of t he m om ent s set apart will also affect everyday exist ence. I n t his whole being he will grow calm er; he will at t ain firm assurance in all his act ions, and cease t o be put out of count enance by all m anner of incident s. By t hus advancing he will gradually becom e m ore and m ore his own guide, and allow him self less and less t o be led by circum st ances and ext ernal influences. He will soon discover how great a source of st rengt h is available t o him in t hese m om ent s t hus set apart . He will begin no longer t o get angry at t hings which form erly annoyed him ; count less t hings he form erly feared cease t o alarm him . He acquires a new out look on life. Form erly he m ay have approached som e occupat ion in a faint heart ed way. He would say: “ Oh, I lack t he power t o do t his as well as I could wish.” Now t his t hought

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

does not occur t o him , but rat her a quit e different t hought . Hencefort h he says t o him self: “ I will sum m on all m y st rengt h t o do m y work as well as I possibly can.” And he suppresses t he t hought which m akes him faint - heart ed; for he knows t hat t his very t hought m ight be t he cause of a worse perform ance on his part , and t hat in any case it cannot cont ribut e t o t he im provem ent of his work. And t hus t hought aft er t hought , each fraught wit h advant age t o his whole life, flows int o t he st udent 's out look. They t ake t he place of t hose t hat had a ham pering, weakening effect . He begins t o st eer his own ship on a secure course t hrough t he waves of life, whereas it was form erly bat t ered t o and fro by t hese waves. This calm and serenit y react on t he whole being. They assist t he growt h of t he inner m an, and, wit h t he inner m an, t hose facult ies also grow which lead t o higher knowledge. For it is by his progress in t his direct ion t hat t he st udent gradually reaches t he point where he him self det erm ines t he m anner in which t he im pressions of t he out er world shall affect him . Thus he m ay hear a word spoken wit h t he obj ect of wounding or vexing him . Form erly it would indeed have wounded or vexed him , but now t hat he t reads t he pat h t o higher knowledge, he is able — before t he word has found it s way t o his inner self — t o t ake from it t he st ing which gives it t he power t o wound or vex. Take anot her exam ple. We easily becom e im pat ient when we are kept wait ing, but — if we t read t he pat h t o higher knowledge — we so st eep ourselves in our m om ent s of calm wit h t he feeling of t he uselessness of im pat ience t hat hencefort h, on every occasion of im pat ience, t his feeling is im m ediat ely present wit hin us. The im pat ience t hat was about t o m ake it self felt vanishes, and an int erval which would ot herwise have

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

been wast ed in expressions of im pat ience will be filled by useful observat ions, which can be m ade while wait ing. Now, t he scope and significance of t hese fact s m ust be realized. We m ust bear in m ind t hat t he higher m an wit hin us is in const ant developm ent . But only t he st at e of calm and serenit y here described renders an orderly developm ent possible. The waves of out ward life const rain t he inner m an from all sides if, inst ead of m ast ering t his out ward life, it m ast ers him . Such a m an is like a plant which t ries t o expand in a cleft in t he rock and is st unt ed in growt h unt il new space is given it . No out ward forces can supply space t o t he inner m an. I t can only be supplied by t he inner calm which m an him self gives t o his soul. Out ward circum st ances can only alt er t he course of his out ward life; t hey can never awaken t he inner spirit ual m an. The st udent m ust him self give birt h t o a new and higher m an wit hin him self. This higher m an now becom es t he inner ruler who direct s t he circum st ances of t he out er m an wit h sure guidance. As long as t he out er m an has t he upper hand and cont rol, t his inner m an is his slave and t herefore cannot unfold his powers. I f it depends on som et hing ot her t han m yself whet her I should get angry or not , I am not m ast er of m yself, or, t o put it bet t er, I have not yet found t he ruler wit hin m yself. I m ust develop t he facult y of let t ing t he im pressions of t he out er world approach m e only in t he way in which I m yself det erm ine; t hen only do I becom e in t he real sense a st udent . And only in as far as t he st udent earnest ly seeks t his power can he reach t he goal. I t is of no im port ance how far anyone can go in a given t im e; t he point is t hat he should earnest ly seek. Many have st riven for years wit hout not icing any appreciable progress; but m any of t hose who did not despair, but rem ained unshaken,

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

have t hen quit e suddenly achieved t he inner vict ory. No doubt a great effort is required in m any st at ions of life t o provide t hese m om ent s of inner calm ; but t he great er t he effort needed, t he m ore im port ant is t he achievem ent . I n spirit ual science everyt hing depends upon energy, inward t rut hfulness, and uncom prom ising sincerit y wit h which we confront out own selves, wit h all our deeds and act ions, as a com plet e st ranger. But only one side of t he st udent 's inner act ivit y is charact erized by t his birt h of his own high being. Som et hing else is needed in addit ion. Even if he confront s him self as a st ranger it is only him self t hat he cont em plat es; he looks on t hose experiences and act ions wit h which he is connect ed t hrough his part icular st at ion of life. He m ust now disengage him self from it and rise beyond t o a purely hum an level, which no longer has anyt hing t o do wit h his own special sit uat ion. He m ust pass on t o t he cont em plat ion of t hose t hings which would concern him as a hum an being, even if he lived under quit e different circum st ances and in quit e a different sit uat ion. I n t his way som et hing begins t o live wit hin him which ranges above t he purely personal. His gaze is direct ed t o worlds higher t han t hose wit h which everyday life connect s him . And t hus he begins t o feel and realize, as an inner experience, t hat he belongs t o t hose higher worlds. These are worlds concerning which his senses and his daily occupat ion can t ell him not hing. Thus he now shift s t he cent ral point of his being t o t he inner part of his nat ure. He list ens t o t he voices wit hin him which speak t o him in his m om ent s of t ranquilit y; he cult ivat es an int ercourse wit h t he spirit ual world. He is rem oved form t he every- day world. I t s noise is silenced. All around him t here is silence. He put s away everyt hing t hat rem inds him of such im pressions from wit hout .

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

Calm inward cont em plat ion and converse wit h t he purely spirit ual world fill his soul. Such t ranquil cont em plat ion m ust becom e a nat ural necessit y in t he life of t he st udent . He is now plunged in a world of t hought . He m ust develop a living feeling for t his silent t hought - act ivit y. He m ust learn t o love what t he spirit pours int o him . He will soon cease t o feel t hat t his t hought - world is less real t han t he every- day t hings which surround him . He begins t o deal wit h his t hought s as wit h t hings in space, and t he m om ent approaches when he begins t o feel t hat which reveals it self in t he silent inward t hought work t o be m uch higher, m uch m ore real, t han t he t hings in space. He discovers t hat som et hing living expresses it self in t his t hought - world. He sees t hat his t hought s do not m erely harbor shadowpict ures, but t hat t hrough t hem hidden beings speak t o him . Out of t he silence, speech becom es audible t o him . Form erly sound only reached him t hrough his ear; now it resounds t hrough his soul. An inner language, an inner word is revealed t o him . This m om ent , when first experienced, is one of great est rapt ure for t he st udent . An inner light is shed over t he whole ext ernal world, and a second life begins for him . Through his being t here pours a divine st ream from a world of divine rapt ure. This life of t he soul in t hought , which gradually widens int o a life in spirit ual being, is called by Gnosis, and by Spirit ual Science, Medit at ion ( cont em plat ive reflect ion) . This m edit at ion is t he m eans t o supersensible knowledge. But t he st udent in such m om ent s m ust not m erely indulge in feelings; he m ust not have indefinit e sensat ions in his soul. That would only hinder him from reaching t rue spirit ual knowledge. His t hought s m ust be clear, sharp and definit e, and he will be helped in t his if he does not cling blindly t o t he t hought s t hat rise wit hin him .

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

Rat her m ust he perm eat e him self wit h t he loft y t hought s by which m en already advanced and possessed of t he spirit were inspired at such m om ent s. He should st art wit h t he writ ings which t hem selves had t heir origin in j ust such revelat ion during m edit at ion. I n t he m yst ic, gnost ic and spirit ual scient ific lit erat ure of t oday t he st udent will find such writ ings, and in t hem t he m at erial for his m edit at ion. The seekers of t he spirit have t hem selves set down in such writ ings t he t hought s of t he divine science which t he Spirit has direct ed his m essengers t o proclaim t o t he world. Through such m edit at ion a com plet e t ransform at ion t akes place in t he st udent . He begins t o form quit e new concept ions of realit y. All t hings acquire a fresh value for him . I t cannot be repeat ed t oo oft en t hat t his t ransform at ion does not alienat e him from t he world. He will in no way be est ranged from his daily t asks and dut ies, for he com es t o realize t hat t he m ost insignificant act ion he has t o accom plish, t he m ost insignificant experience which offers it self t o him , st ands in connect ion wit h cosm ic beings and cosm ic event s. When once t his connect ion is revealed t o him in his m om ent s of cont em plat ion, he com es t o his daily act ivit ies wit h a new, fuller power. For now he knows t hat his labor and his suffering are given and endured for t he sake of a great , spirit ual, cosm ic whole. Not weariness, but st rengt h t o live springs from m edit at ion. Wit h firm st ep t he st udent passes t hrough life. No m at t er what it m ay bring him , he goes forward erect . I n t he past he knew not why he labored and suffered, but now he knows. I t is obvious t hat such m edit at ion leads m ore surely t o t he goal if conduct ed under t he direct ion of experienced persons who know of t hem selves how everyt hing m ay best be done; and t heir advice and guidance should be sought . Truly, no one loses his freedom t hereby. What would

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Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

ot herwise be m ere uncert ain groping in t he dark becom es under t his direct ion purposeful work. All who apply t o t hose possessing knowledge and experience in t hese m at t ers will never apply in vain, only t hey m ust realize t hat what t hey seek is t he advice of a friend, not t he dom inat ion of a would- be ruler. [ What one does wit h advice is always one's own responsibilit y, not t hat of t he source of t he advice. This is t he only way t o live wit h int egrit y. I f you find t hat you are under pressure t o act in accordance wit h such advice it is t im e t o m ove. DCW]

I t will always be found t hat t hey who really know are t he m ost m odest of m en, and t hat not hing is furt her from t heir nat ure t han what is called t he lust for power. When, by m eans of m edit at ion, a m an rises t o union wit h t he spirit , he brings t o life t he et ernal in him , which is lim it ed by neit her birt h nor deat h. The exist ence of t his et ernal being can only be doubt ed by t hose who have not t hem selves experienced it . Thus m edit at ion is t he way which also leads m an t o t he knowledge, t o t he cont em plat ion of his et ernal, indest ruct ible, essent ial being; and it is only t hrough m edit at ion t hat m an can at t ain t o such knowledge. [ Really? DCW]

Gnosis and Spirit ual Science t ell of t he et ernal nat ure of t his being and of it s reincarnat ion. The quest ion is oft en asked: Why does a m an know not hing of his experiences beyond t he borders of life and deat h? Not t hus should we ask, but rat her: How can we at t ain such knowledge? I n right m edit at ion t he pat h is opened. This alone can revive t he m em ory of experiences beyond t he border of life and deat h. Everyone can at t ain t his knowledge; in each one of us lies t he facult y of recognizing and cont em plat ing for ourselves what genuine Myst icism , Spirit ual Science, Ant hroposophy, and Gnosis t each. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein3.htm (25 of 26)1/4/2007 8:00:55 AM

Steiner: Knowledge of the Higher Worlds: How Is Knowledge of the Higher Worlds Attained?

Only t he right m eans m ust be chosen. Only a being wit h ears and eyes can apprehend sounds and colors; nor can t he eye perceive if t he light which m akes t hings visible is want ing. Spirit ual Science gives t he m eans of developing t he spirit ual ears and eyes, and of kindling t he spirit ual light ; and t his m et hod of spirit ual t raining: ( 1) Preparat ion; t his develops t he spirit ual senses. ( 2) Enlight enm ent ; t his kindles t he spirit ual light . ( 3) I nit iat ion; t his est ablishes int ercourse wit h t he higher spirit ual beings.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

2 . Th e St a ge s of I n it ia t ion The inform at ion given in t he following chapt ers const it ut es st eps in an esot eric t raining, t he nam e and charact er of which will be underst ood by all who apply t his inform at ion in t he right way. I t refers t o t he t hree st ages t hrough which t he t raining of t he spirit ual life leads t o a cert ain degree of init iat ion. But only so m uch will here be explained as can be publicly im part ed. These are m erely indicat ions ext ract ed from a st ill deeper and m ore int im at e doct rine. I n esot eric t raining it self a quit e definit e course of inst ruct ion is followed. Cert ain exercises enable t he soul t o at t ain t o a conscious int ercourse wit h t he spirit ual world. These exercises bear about t he sam e relat ion t o what will be im part ed in t he following pages, as t he inst ruct ion given in a higher st rict ly disciplined school bears t o t he incident al t raining. But im pat ient dabbling, devoid of earnest perseverance, can lead t o not hing at all. The st udy of Spirit ual Science can only be successful if t he st udent ret ain what has already been indicat ed in t he preceding chapt er, and on t he basis of t his proceed furt her. The t hree st ages which t he above- m ent ioned t radit ion specifies, are as follows: ( 1) pr e pa r a t ion ; ( 2) e n ligh t e n m e n t ; ( 3) in it ia t ion . http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (1 of 32)1/4/2007 8:01:06 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

I t is not alt oget her necessary t hat t he first of t hese t hree st ages should be com plet ed before t he second can be begun, nor t hat t he second, in t urn, be com plet ed before t he t hird be st art ed. I n cert ain respect s it is possible t o part ake of enlight enm ent , and even of init iat ion, and in ot her respect s st ill be in t he preparat ory st age. Yet it will be necessary t o spend a cert ain t im e in t he st age of preparat ion before any enlight enm ent can begin; and, at least in som e respect s, enlight enm ent m ust be com plet ed before it is even possible t o ent er upon t he st age of init iat ion. But in describing t hem it is necessary, for t he sake of clarit y, t hat t he t hree st ages be m ade t o follow in order. [ Evelyn Underhill m akes t he com m ent also t hat while her descript ion of t he progression of m yst ical experience follows a t ypical pat t ern for t he sake of clarit y, individual except ions are t o be found at every point who do not follow t he sequence rigorously. DCW]

Pr e pa r a t ion Preparat ion consist s in a st rict and definit e cult ivat ion of t he life of t hought and feeling, t hrough which t he psycho- spirit ual body becom es equipped wit h higher senses and organs of act ivit y in t he sam e way t hat nat ural forces have fit t ed t he physical body wit h organs built out of indet erm inat e living m at t er. To begin wit h, t he at t ent ion of t he soul is direct ed t o cert ain event s in t he world t hat surrounds us. Such event s are, on t he one hand, life t hat is budding, growing, and flourishing, and on t he ot her hand, all phenom ena connect ed wit h fading, decaying, and wit hering. The st udent can observe t hese event s sim ult aneously, wherever he t urns his eyes and on every occasion t hey nat urally evoke in him feelings and t hought s; but in ordinary circum st ances he does not devot e him self sufficient ly t o t hem . He hurries on t oo quickly from http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (2 of 32)1/4/2007 8:01:06 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

im pression t o im pression. I t is necessary, t herefore, t hat he should fix his at t ent ion int ent ly and consciously upon t hese phenom ena. Wherever he observes a definit e kind of bloom ing and flourishing, he m ust banish everyt hing else from his soul, and ent irely surrender him self, for a short t im e, t o t his one im pression. He will soon convince him self t hat a feeling which heret ofore in a sim ilar case, would m erely have flit t ed t hrough his soul, now swells out and assum es a powerful and energet ic form . He m ust now allow t his feeling t o reverberat e quiet ly wit hin him self while keeping inwardly quit e st ill. He m ust cut him self off from t he out er world, and sim ply and solely follow what his soul t ells him of t his blossom ing and flourishing. Yet it m ust not be t hought t hat m uch progress can be m ade if t he senses are blunt ed t o t he world. First look at t he t hings as keenly and as int ent ly as you possibly can; t hen only let t he feeling which expands t o life, and t he t hought which arises in t he soul, t ake possession of you. [ Once again, we appear t o be in confused psychological t errit ory. St einer refers t o a " t hought which arises in t he soul" , presum ably t o different iat e it from a t hought which arises in t he m ind. My personal preference is t o grant spirit ual experience it s own act ivit y which is in kind different from bot h t hought and feeling, rat her t han t ry t o define it in t erm s of som e am algam of t hese t wo. ( One m ight as well t ry t o define t hought it self in t erm s t hat rest rict it t o an am algam of direct physical sensat ion and em ot ional response. Spirit ual act ivit y involves a furt her dim ension of act ivit y which no am algam of t hought and em ot ion/ feeling can incorporat e.) DCW]

The point is t hat t he at t ent ion should be direct ed wit h perfect inner balance upon bot h phenom ena. I f t he necessary t ranquilit y be at t ained and you surrender http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (3 of 32)1/4/2007 8:01:06 AM

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yourself t o t he feeling which expands t o life in t he soul, t hen, in due t im e, t he following experience will ensue. Thought s and feelings of a new kind and unknown before will be not iced uprising in t he soul. I ndeed, t he m ore oft en t he at t ent ion be fixed alt ernat ely upon som et hing growing, blossom ing and flourishing, and upon som et hing else t hat is fading and decaying, t he m ore vivid will t hese feelings becom e. And j ust as t he eyes and ears of t he physical body are built by nat ural forces out of living m at t er, so will t he organs of clairvoyance build t hem selves out of t he feelings and t hought s t hus evoked. [ There seem s t o be an acknowledgem ent here of t he new dim ension involved: t hat it is a facult y t he recept ors for which are const ruct ed out of t he m at erial/ experience of t hought s and feelings as eyes and ears are const ruct ed of t he m at erial t hat const it ut es our physical bodies. So, t hought s and experiences are regarded as t he building blocks out of which are form ed t he spirit ual sensory organs. DCW]

A quit e definit e form of feeling is connect ed wit h growt h and expansion, and anot her equally definit e wit h all t hat is fading and decaying. But t his is only t he case if t he effort be m ade t o cult ivat e t hese feelings in t he way indicat ed. I t is possible t o describe approxim at ely what t hese feelings are like. A full concept ion of t hem is wit hin t he reach of all who undergo t hese inner experiences. I f t he at t ent ion be frequent ly fixed on t he phenom ena of growing, bloom ing and flourishing, a feeling rem ot ely allied t o t he sensat ion of a sunrise will ensue, while t he phenom ena of fading and decaying will produce an experience com parable, in t he sam e way, t o t he slow rising of t he m oon on t he horizon. Bot h t hese feelings are forces which, when duly cult ivat ed and developed t o ever increasing int ensit y, lead t o t he m ost significant spirit ual result s. A new http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (4 of 32)1/4/2007 8:01:06 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

world is opened t o t he st udent if he syst em at ically and deliberat ely surrenders him self t o such feelings. The soul- world, t he so- called ast ral plane, begins t o dawn upon him . [ Here, a difference in t erm inology is apparent . I n pure t heosophical t erm s, ( which I have found on t he whole t o m ake useful dist inct ions, especially in acknowledging t he separat e qualit y of spirit ual experience) , t he ast ral or em ot ional plane is t he next finest aft er t he physical/ et heric plane. Beyond t his is t he m ent al plane, divided int o t he concret e m ent al plane and t he abst ract m ent al plane. The lat t er divides again int o t he causal and soul planes. Thus St einer appears here t o be using t he t erm soul in a way t hat confuses it wit h em ot ion, or t hat does not m ake necessary dist inct ions bet ween t he t wo. DCW]

Growt h and decay are no longer fact s which m ake indefinit e im pressions on him as of old, but rat her t hey form t hem selves int o spirit ual lines and figures of which he had previously suspect ed not hing. And t hese lines and figures have, for t he different phenom ena, different form s. A bloom ing flower, an anim al in t he process of growt h, a t ree t hat is decaying, evoke in his soul different lines. The soul world ( ast ral plane) broadens out slowly before him . [ What St einer is describing at t his point is a refinem ent of ast ral response. I t has not hing t o do wit h t he " soul" as described by Bailey and ot hers, or, for t hat m at t er by t he Church. Nonet heless, t he phenom ena he describes cert ainly exist , in m y experience at least . I t is possible St einer m ay be using t he t erm s " soul" and " ast ral" t o incorporat e t he t ot alit y of ast ral and m ent al planes, but t his is in m y experience m ore likely t o lead t o confusion t han clarit y. DCW]

These lines and figures are in no sense arbit rary. Two st udent s who have reached t he corresponding st age of developm ent will always see t he sam e lines and figures

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

under t he sam e condit ions. Just as a round t able will be seen as round by t wo norm al persons, and not as round by one and square by t he ot her, so t oo, at t he sight of a flower, t he sam e spirit ual figure is present ed t o t he soul. And j ust as t he form s of anim als and plant s are described in ordinary nat ural hist ory, so t oo, t he spirit ual scient ist describes or draws t he spirit ual form s of t he process of growt h and decay, according t o species and kind. [ I would differ here in som e respect s. Am ong t hose I have known, m yself included, who have ent ered t his t errit ory, inform at ion about it com es in a variet y of form s. I t is as t hough our ast ral bodies have begun t o develop t heir own sensory syst em s t o t ake in inform at ion at t his level, and in different people, different " senses" are m ore st rongly developed at any one t im e. This m ay sim ply reflect a m ore random m eans of arrival in t he t errit ory by t hose who have happened upon it wit hout t he t raining and exercises specified here. DCW]

I f t he st udent has progressed so far t hat he can perceive t he spirit ual form s of t hose phenom ena which are physically visible t o his ext ernal sight , he is t hen not far from t he st age where he will behold t hings which have no physical exist ence, and which t herefore rem ain ent irely hidden ( occult ) from t hose who have not received suit able inst ruct ion and t raining. I t should be em phasized t hat t he st udent m ust never lose him self in speculat ions on t he m eaning of one t hing or anot her. Such int ellect ualizing will only draw him away from t he right road. He should look out on t he world wit h keen, healt hy senses and quickened power of observat ion, and t hen give him self up t o t he feeling t hat arises wit hin him . [ Again, I would obj ect t hat " feeling" is not a useful word here. I would prefer t he t erm " response" which allows for t he differences in t he nat ure of spirit ual inform at ion and in t he m anner t hat such inform at ion is received and http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (6 of 32)1/4/2007 8:01:06 AM

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held consciously. DCW]

He should not t ry t o m ake out , t hrough int ellect ual speculat ion, t he m eaning of t hings, but rat her allow t he t hings t o disclose t hem selves. I t should be rem arked t hat art ist ic feeling, when coupled wit h a quiet int rospect ive nat ure, form s t he best prelim inary condit ion for t he developm ent of spirit ual facult ies. This feeling pierces t hrough t he superficial aspect of t hings, and in so doing t ouches t heir secret s. A furt her point of im port ance is what spirit ual science calls orient at ion in t he higher worlds. This is at t ained when t he st udent is perm eat ed, t hrough and t hrough, wit h t he conscious realizat ion t hat feelings and t hought s are j ust as m uch verit able realit ies as are t ables and chairs in t he world of t he physical senses. I n t he soul and t hought world, feelings and t hought s react upon each ot her j ust as do physical obj ect s in t he physical world. [ See above re confusion of t erm inology. I would rephrase, " I n t he em ot ional and t hought world..... Cert ainly,t hough, feelings and t hought s appear t o be form s of energy wit h t he capacit y t o affect not only each ot her but event ually t o affect physical form s and event s as well. Oddly enough, t his influence operat es in bot h direct ions. I t is possible by assum ing a specific physical post ure t o alt er t he nat ure of t he em ot ions and t hought s which one ent ert ains. DCW]

As long as t he st udent is not vividly perm eat ed wit h t his consciousness, he will not believe t hat a wrong t hought in his m ind m ay have as devast at ing an effect upon ot her t hought s t hat spread life in t he t hought world as t he effect wrought by a bullet fired at random upon t he physical obj ect s it hit s.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

He will perhaps never allow him self t o perform a physically visible act ion which he considers t o be wrong, t hough he will not shrink from harboring wrong t hought s and feelings, for t hese appear harm less t o t he rest of t he world. There can be no progress, however, on t he pat h t o higher knowledge unless we guard our t hought s and feelings in j ust t he sam e way we guard out st eps in t he physical world. I f we see a wall before us, we do not at t em pt t o dash right t hrough it , but t urn aside. I n ot her words, we guide ourselves by t he laws of t he physical world. There are such laws, t oo, for t he soul and t hought world, only t hey cannot im pose t hem selves on us from wit hout . They m ust flow out of t he life of t he soul it self. This can be at t ained if we forbid ourselves t o harbor wrong t hought s and feelings. [ I cannot but agree, unt il he uses t he word, " wrong" , which int roduces m oral crit eria int o our spirit ual act ivit y. Decisions about wrongness, m oral syst em s, and et hical ideals t end t o relat e m ost st rongly t o exist ing power st ruct ures wit hin a societ y or cult ure rat her t han t o any et ernal verit ies. I t is m ost useful spirit ually t o keep m oral decisions personal and im m ediat e and t o rem ain consciously responsible for one's act ions, rat her t han at t em pt t o pass t he responsibilit y on t o som e higher aut horit y, ( as for exam ple was a com m on response by t hose involved in t he ext erm inat ion of t he Jews during t he second world war.) I t is correct in m y assessm ent t hat t hought s and em ot ions can be as dest ruct ive in t heir own way as bullet s, and we should t herefore t ake st eps t o becom e acquaint ed wit h t he possible consequences of what we t hink and feel, and act accordingly. I have found, however, t hat at t em pt ing t o " cont rol" t hought s and feelings set s up a separat ion wit hin ourselves bet ween http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (8 of 32)1/4/2007 8:01:06 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

t he part t hat cont rols and t he part t hat is cont rolled, and t hat t his m ilit at es st rongly against any form of unit ive experience. I f we seek first t he Kingdom of God, our inner selves, if we pract ise " openness" t o God, our t hought s and feelings will by and large be t ransform ed in t he process. DCW]

All arbit rary flit t ing t o and fro in t hought , all accident al ebbing and flowing of em ot ion m ust be forbidden in t he sam e way. I n so doing we do not becom e deficient in feeling. On t he cont rary, if we regulat e our inner life in t his way, we shall soon find ourselves becom ing rich in feelings and creat ive wit h genuine im aginat ion. I n t he place of pet t y em ot ionalism and capricious flight s of t hought , t here appear significant em ot ions and t hought s t hat are fruit ful. Feelings and t hought s of t his kind lead t he st udent t o or ie n t a t ion in t he spirit ual world. He gains a right posit ion in relat ion t o t he t hings of t he spirit ual world; a dist inct and definit e result com es int o effect in his favor. Just as he, as a physical m an, finds his way am ong physical t hings, so, t oo, his pat h now leads him bet ween growt h and decay, which he has already com e t o know in t he way described above. On t he one hand, he follows all processes of growing and flourishing and, on t he ot her, of wit hering and decaying in a way t hat is necessary for his own and t he world's advancem ent . The st udent has also t o best ow a furt her care on t he world of sound. He m ust discrim inat e bet ween sounds t hat are produced by t he so- called inert ( lifeless) bodies, for inst ance, a bell, or a m usical inst rum ent , or a falling m ass, and t hose which proceed from a living creat ure ( an anim al or a hum an being.) When a bell is st ruck, we hear t he sound and connect a pleasant feeling wit h it ; but when we hear t he cry of an anim al, we can, besides our own feeling, det ect t hrough it t he m anifest at ion of an inward experience of t he anim al, whet her of pleasure or pain. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (9 of 32)1/4/2007 8:01:06 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

I t is wit h t he lat t er kind of sound t hat t he st udent set s t o work. He m ust concent rat e his whole at t ent ion on t he fact t hat t he sound t ells him of som et hing t hat lies out side his own soul. He m ust im m erse him self in t his foreign t hing. He m ust closely unit e his own feeling wit h t he pleasure or pain of which t he sound t ells him . He m ust get beyond t he point of caring whet her, for him , t he sound is pleasant or unpleasant , agreeable or disagreeable, and his soul m ust be filled wit h what ever is occurring in t he being from which t he sound proceeds. [ This corresponds t o m y own insight t hat m eaning occurs in a sequence. Evelyn Underhill also m akes reference t o t his in her writ ing. Prim ary m eaning for us is in t he hist ory of our experience and t hat of our t ribe or species wit h t he obj ect / event in quest ion. I t is learned m eaning, or inst inct ive m eaning. I t is t he m eaning characvt erist ically available in " fight / flight " st at e. I m m ediat e m eaning relat es m ore specifically t o t he capacit y of t he obj ect t o m eet specific and present personal needs. I t corresponds t o " hom eost at ic funct ioning" as described by Frit z Perls, or t he " here and now" as described by ot hers. This m eaning is non- j udgem ent al, but st ill personally derived. The t hird kind of m eaning arises when we are able t o see an obj ect in it s own right , for it s own sake, and wit hout reference t o our personal requirem ent s of it , or our personal relat ionship t o it , or our personal or t ribal hist ory of relat ionship wit h it . I t is t his t hird kind of m eaning t o which St einer is alluding here. DCW]

Through such exercises, if syst em at ically and deliberat ely perform ed, t he st udent will develop wit hin him self t he facult y of int erm ingling, as it were, wit h t he being from which t he sound proceeds.

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A person sensit ive t o m usic will find it easier t han one who is unm usical t o cult ivat e his inner life in t his way; but no one should suppose t hat a m ere sense for m usic can t ake t he place of t his inner act ivit y. The st udent m ust learn t o feel in t his way in t he face of t he whole of nat ure. This im plant s a new facult y in his world of t hought and feeling. Through her resounding t ones, t he whole of nat ure begins t o whisper her secret s t o t he st udent . What was hit hert o m erely incom prehensible noise t o his soul becom es by t his m eans a coherent language of nat ure. And whereas hit hert o he only heard sound from t he socalled inanim at e obj ect s, he now is aware of a new language of t he soul. Should he advance furt her in t his inner cult ure, he will soon learn t hat he can hear what hit hert o he did not even surm ise. He begins t o hear wit h t he soul. To t his, one t hing m ore m ust be added before t he highest point in t his region can be at t ained. Of very great im port ance for t he developm ent of t he st udent is t he way in which he list ens t o ot hers when t hey speak. He m ust accust om him self t o do t his in such a way t hat , while list ening, his inner self is absolut ely silent . I f som eone expresses an opinion and anot her list ens, assent or dissent will, generally speaking, st ir in t he inner self of t he list ener. Many people in such cases feel t hem selves im pelled t o an expression of t heir assent , or m ore especially, of t heir dissent . I n t he st udent , all such assent or dissent m ust be silenced. I t is not im perat ive t hat he should suddenly alt er his way of living by t rying t o at t ain at all t im es t o t his com plet e inner silence. He will have t o begin by doing so in special cases, deliberat ely select ed by him self. Then quit e slowly and by degrees, t his new way of list ening will creep int o his habit s, as of it self. I n http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (11 of 32)1/4/2007 8:01:06 AM

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spirit ual research t his is syst em at ically pract iced. The st udent feels it his dut y t o list en, by way of pract ice, at cert ain t im es t o t he m ost cont radict ory views and, at t he sam e t im e, bring ent irely t o silence all assent , and m ore especially, all adverse crit icism . Th e poin t is t h a t in so doin g, n ot on ly a ll pu r e ly in t e lle ct u a l j u dgm e n t be sile n ce d, bu t a lso a ll fe e lin gs of disple a su r e , de n ia l, or e ve n a sse n t . The st udent m ust at all t im es be part icularly wat chful lest such feelings, even when not on t he surface, should st ill lurk in t he innerm ost recess of t he soul. He m ust list en, for exam ple, t o t he st at em ent s of people who are, in som e respect s, far beneat h him , and yet while doing so suppress every feeling of great er knowledge or superiorit y. I t is useful for everyone t o list en in t his way t o children, for even t he wisest can learn incalculably m uch from children. The st udent can t hus t rain him self t o list en t o t he words of ot hers quit e selflessly, com plet ely shut t ing down his own person and his opinions and way of feeling. When he pract ices list ening wit hout crit icism , even when a com plet ely cont radict ory opinion is advanced, when t he m ost hopeless m ist ake is com m it t ed before him , h e t h e n le a r n s, lit t le by lit t le , t o ble n d h im se lf w it h t h e be in g of a n ot h e r a n d be com e ide n t ifie d w it h it . Then he hears t hrough t he words int o t he soul of t he ot her. Through cont inued exercise of t his kind, sound becom es t he right m edium for t he percept ion of soul and spirit . Of course it im plies t he very st rict est selfdiscipline, but t he lat t er leads t o a high goal. When t hese exercises are pract iced in connect ion wit h t he ot her already given, dealing wit h t he sounds of nat ure, t he soul develops a new sense of hearing. She is now able t o perceive m anifest at ions from t he spirit ual world which do not find t heir expression in sounds percept ible t o t he physical ear. [ Once again t he words, " soul" and " spirit ual" are http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (12 of 32)1/4/2007 8:01:06 AM

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being used inappropriat ely t o all of superphysical phenom ena. I st ress t his point because t here are elem ent s of t he superphysical which part ake j u st a s m u ch of good a n d e vil a s ou r or din a r y ph ysica l e x ist e n ce , and if we have no way of dist inguishing t hese elem ent s from spirit ual elem ent s, no st ruct ure t hat clearly separat es t hem , we are likely t o accord considerable aut horit y t o superphysical inform at ion sim ply because it is superphysical. And t his can be ext rem ely dangerous. DCW]

The percept ion of t he “ inner word” awakens. Gradually t rut hs reveal t hem selves t o t he st udent from t he spirit ual world. He hears speech ut t ered t o him in a spirit ual way. Only t o t hose who, by selfless list ening, t rain t hem selves t o be really recept ive from wit hin, in st illness, unm oved by personal opinion or feeling only t o such can t he higher beings speak of whom spirit ual science t ells. As long as one hurls any personal opinion or feeling against t he speaker t o whom one m ust list en, t he beings of t he spirit ual world rem ain silent . All higher t rut hs are at t ained t hrough such inwardly inst illed speech, and what we hear from t he lips of a t rue spirit ual t eacher has been experienced by him in t his m anner. But t his does not m ean t hat it is unim port ant for us t o acquaint ourselves wit h t he writ ings of spirit ual science before we can ourselves hear such inwardly inst illed speech. On t he cont rary, t he reading of such writ ings and t he list ening t o t he t eachings of spirit ual science are t hem selves m eans of at t aining personal knowledge. Every sent ence of spirit ual science we hear is of a nat ure t o direct t he m ind t o t he point which m ust be reached before t he soul can experience real progress. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (13 of 32)1/4/2007 8:01:06 AM

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To t he pract ice of all t hat has here been indicat ed m ust be added t he ardent st udy of what t he spirit ual researchers im part t o t he world. I n all esot eric t raining such st udy belongs t o t he preparat ory period, and all ot her m et hods will prove ineffect ive if due recept ivit y for t he t eachings of t he spirit ual researcher is lacking. For since t hese inst ruct ions are culled from t he living inner word, from t he living inwardly inst illed speech, t hey are t hem selves gift ed wit h spirit ual life. They are not m ere words; t hey are living powers. [ Joel Goldsm it h acknowledges t his in his t eachings. For years, he refused t o lect ure on t he Serm on on t he Mount because he had had no specific insight in respect of it . When t he insight cam e, what he had t o say differed not a lot from what was already writ t en on t he subj ect , bu t n ow , h e sa id, h e spok e w it h a u t h or it y. DCW]

And while you follow t he words of one who knows, while you read a book t hat springs from real inner experience, powers are at work in your soul which m ake you clairvoyant , j ust as nat ural forces have creat ed out of living m at t er your eyes and your ears.

En ligh t e n m e n t Enlight enm ent proceeds from very sim ple processes. Here, t oo, it is a m at t er of developing cert ain feelings and t hought s which slum ber in every hum an being and m ust be awakened. I t is only when t hese sim ple processes are carried out wit h unfailing pat ience, cont inuously and conscient iously, t hat t hey can lead t o t he percept ion of t he inner light - form s. The first st ep is t aken by observing different nat ural obj ect s in a part icular way; for inst ance, a t ransparent and beaut ifully form ed st one ( a cryst al) , a plant , and an anim al. The st udent should endeavor, at first , t o direct his whole at t ent ion t o a com parison of t he st one wit h http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (14 of 32)1/4/2007 8:01:06 AM

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t he anim al in t he following m anner. The t hought s here m ent ioned should pass t hrough his soul accom panied by vivid feelings, and no ot her t hought , no ot her feeling, m ust m ingle wit h t hem and dist urb what should be an int ensely at t ent ive observat ion. The st udent says t o him self: “ The st one has a form ; t he anim al also has a form . The st one rem ains m ot ionless in it s place. The anim al changes it s place. I t is inst inct ( desire) which causes t he anim al t o change it s place. I nst inct s, t oo, are served by t he form of t he anim al. I t s organs and lim bs are fashioned in accordance wit h t hese inst inct s. The form of t he st one is not fashioned in accordance wit h desires, but in accordance wit h desireless force.” ( The fact here m ent ioned, in it s bearing on t he cont em plat ion of cryst als, is in m any ways dist ort ed by t hose who have only heard of it in an out ward, exot eric m anner, and in t his way such pract ices as cryst algazing have t heir origin. Such m anipulat ions are based on a m isunderst anding. They have been described in m any books, but t hey never form t he subj ect of genuine esot eric t eaching.) By sinking deeply int o such t hought s, and while doing so, observing t he st one and t he anim al wit h rapt at t ent ion, t here arise in t he soul t wo quit e separat e kinds of feelings. From t he st one t here flows int o t he soul t he one kind of feeling, and from t he anim al t he ot her kind. The at t em pt will probably not succeed at first , but lit t le by lit t le, wit h genuine and pat ient pract ice, t hese feelings ensue. Only, t his exercise m ust be pract iced over and over again. At first t he feelings are only present as long as t he observat ion last s. Lat er on t hey cont inue, and t hen t hey grow t o som et hing which rem ains living in t he soul.

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The st udent has t hen but t o reflect , and bot h feelings will always arise, even wit hout t he cont em plat ion of an ext ernal obj ect . Out of t hese feelings and t he t hought s t hat are bound up wit h t hem , t he organs of clairvoyance are form ed. I f t he plant should t hen be included in t his observat ion, it will be not iced t hat t he feeling flowing from it lies bet ween t he feelings derived from t he st one and t he anim al, in bot h qualit y and degree. The organs t hus form ed are spirit ual eyes. The st udent gradually learns, by t heir m eans, t o see som et hing like soul and spirit colors. The spirit ual world wit h it s lines and figures rem ains dark as long as he has only at t ained what has been described as preparat ion; t hrough enlight enm ent t his world becom es light . Here it m ust also be not ed t hat t he words “ dark” and “ light ,” as well as t he ot her expressions used, only approxim at ely describe what is m eant . This cannot be ot herwise if ordinary language is used, for t his language was creat ed t o suit physical condit ions. Spirit ual science describes t hat which, for clairvoyant organs, flows from t he st one, as blue, or blue- red; and t hat which is felt as com ing from t he anim al as red or red- yellow. I n realit y, colors of a spirit ual kind are seen. The color proceeding t he plant is green which lit t le by lit t le t urns int o a light et hereal pink. The plant is act ually t hat product of nat ure which in higher worlds resem bles, in cert ain respect s, it s const it ut ion in t he physical world. The sam e does not apply t o t he st one and t he anim al. I t m ust now be clearly underst ood t hat t he abovem ent ioned colors only represent t he principal shades in t he st one, plant and anim al kingdom . I n realit y, all possible int erm ediat e shades are present . Every st one, every plant , every anim al has it s own part icular shade of color. I n addit ion t o t hese t here are also t he beings of t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (16 of 32)1/4/2007 8:01:06 AM

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higher worlds who never incarnat e physically, but who have t heir colors, oft en wonderful, oft en horrible. I ndeed, t he wealt h of color in t hese higher worlds is im m easurably great er t han in t he physical world. Once t he facult y of seeing wit h spirit ual eyes has been acquired, one t hen encount ers sooner or lat er t he beings here m ent ioned, som e of t hem higher, som e lower t han m an him self- - beings t hat never ent er physical realit y. I f t his point has been reached, t he way t o a great deal lies open. But it is inadvisable t o proceed furt her wit hout paying careful heed t o what is said or ot herwise im part ed by t he spirit ual researcher. And for t hat , t oo, which has been described, at t ent ion paid t o such experienced guidance is t he very best t hing. Moreover, if a m an has t he st rengt h and t he endurance t o t ravel so far t hat he fulfills t he elem ent ary condit ions of enlight enm ent , he will assuredly seek and find t he right guidance. But in any circum st ances, one precaut ion is necessary, failing which it were bet t er t o leave unt rodden all st eps on t he pat h t o higher knowledge. I t is necessary t hat t he st udent should lose none of his qualit ies as a good and noble m an, or his recept ivit y for all physical realit y. I ndeed, t hroughout his t raining he m ust cont inually increase his m oral st rengt h, his inner purit y, and his power of observat ion. To give an exam ple: during t he elem ent ary exercises on enlight enm ent , t he st udent m ust t ake care always t o enlarge his sym pat hy for t he anim al and t he hum an worlds, and his sense for t he beaut y of nat ure. Failing t his care, such exercises would cont inually blunt t hat feeling and t hat sense; t he heart would becom e hardened, and t he senses blunt ed, and t hat could only lead t o perilous result s. How enlight enm ent proceeds if t he st udent rises, in t he sense of t he foregoing exercises, from t he st one, t he

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plant , and t he anim al, up t o m an, and how, aft er enlight enm ent , under all circum st ances t he union of t he soul wit h t he spirit ual world is effect ed, leading t o init iat ion- - wit h t hese t hings t he following chapt ers will deal, in as far as t hey can and m ay do so. I n our t im e t he pat h t o spirit ual science is sought by m any. I t is sought in m any ways, and m any dangerous and even despicable pract ices are at t em pt ed. I t is for t his reason t hat t hey who claim t o know som et hing of t he t rut h in t hese m at t ers place before ot hers t he possibilit y of learning som et hing of esot eric t raining. Only so m uch is here im part ed as accords wit h t his possibilit y. I t is necessary t hat som et hing of t he t rut h should becom e known, in order t o prevent error causing great harm . No harm can com e t o anyone following t he way here described, so long as he does not force m at t ers. Only, one t hing should be not ed: no st udent should spend m ore t im e and st rengt h upon t hese exercises t han he can spare wit h due regard t o his st at ion in life and t o his dut ies; nor should he change anyt hing, for t he t im e being, in t he ext ernal condit ions of his life t hrough t aking t his pat h. Wit hout pat ience no genuine result s can be at t ained. Aft er doing an exercise for a few m inut es, t he st udent m ust be able t o st op and cont inue quiet ly his daily work, and no t hought of t hese exercises should m ingle wit h t he day's work. No one is of use as an esot eric st udent or will ever at t ain result s of real value who has not learned t o wait in t he highest and best sense of t he word.

Th e Con t r ol of Th ou gh t s a n d Fe e lin gs When t he st udent seeks t he pat h leading t o higher knowledge in t he way described in t he preceding chapt er, he should not om it t o fort ify him self; t hroughout his work, wit h one ever present t hought . He http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (18 of 32)1/4/2007 8:01:06 AM

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m ust never cease repeat ing t o him self t hat he m ay have m ade quit e considerable progress aft er a cert ain int erval of t im e, t hough it m ay not be apparent t o him in t he way he perhaps expect ed; ot herwise he can easily lose heart and abandon all at t em pt s aft er a short t im e. The powers and facult ies t o be developed are of a m ost subt le kind, and differ ent irely in t heir nat ure from t he concept ions previously form ed by t he st udent . He had been accust om ed t o occupy him self exclusively wit h t he physical world; t he world of spirit and soul had been concealed from his vision and concept s. I t is t herefore not surprising if he does not im m ediat ely not ice t he powers of soul and spirit now developing in him . I n t his respect t here is a possibilit y of discouragem ent for t hose set t ing out on t he pat h t o higher knowledge, if t hey ignore t he experience gat hered by responsible invest igat ors. The t eacher is aware of t he progress m ade by his pupil long before t he lat t er is conscious of it . He knows how t he delicat e spirit ual eyes begin t o form t hem selves long before t he pupil is aware of t his, and a great part of what he has t o say is couched in such t erm s as t o prevent t he pupil from losing pat ience and perseverance before he can him self gain knowledge of his own progress. The t eacher, as we know, can confer upon t he pupil no powers which are not already lat ent wit hin him , and his sole funct ion is t o assist in t he awakening of slum bering facult ies. But what he im part s out of his own experience is a pillar of st rengt h for t he one wishing t o penet rat e t hrough darkness t o light . Many abandon t he pat h t o higher knowledge soon aft er having set foot upon it , because t heir progress is not im m ediat ely apparent t o t hem . And even when t he first experiences begin t o dawn upon t he pupil, he is apt t o regard t hem as illusions, because he had form ed quit e different concept ions of what he was going t o experience. He loses courage, eit her because he regards t hese first experiences as being of no value, or http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (19 of 32)1/4/2007 8:01:06 AM

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because t hey appear t o him t o be so insignificant t hat he cannot believe t hey will lead him t o any appreciable result s wit hin a m easurable t im e. Courage and self- confidence are t wo beacons which m ust never be ext inguished on t he pat h t o higher knowledge. No one will ever t ravel far who cannot bring him self t o repeat , over and over again, an exercise which has failed, apparent ly, for a count less num ber of t im es. Lon g be for e a n y dist in ct pe r ce pt ion of pr ogr e ss, t h e r e r ise s in t h e st u de n t , fr om t h e h idde n de pt h s of t h e sou l, a fe e lin g t h a t h e is on t h e r igh t pa t h . This feeling should be cherished and fost ered, for it can develop int o a t rust wort hy guide. Above all, it is im perat ive t o ext irpat e t he idea t hat any fant ast ic, m yst erious pract ices are required for t he at t ainm ent of higher knowledge. I t m ust be clearly realized t hat a st a r t h a s t o be m a de w it h t h e t h ou gh t s a n d fe e lin gs w it h w h ich w e con t in u a lly live , and t hat t hese feelings and t hought s m ust m erely be given a new direct ion. Everyone m ust say t o him self: “ I n m y own world of t hought and feeling t he deepest m yst eries lie hidden, only hit hert o I have been unable t o perceive t hem .” I n t he end it all resolves it self int o t he fact t hat m an ordinarily carries body, soul and spirit about wit h him , and yet is conscious in a t rue sense only of his body, and not of his soul and spirit . The st udent becom es conscious of soul and spirit , j ust as t he ordinary person is conscious of his body. Hence it is highly im port ant t o give t he proper direct ion t o t hought s and feelings, for t hen only can t he percept ion be developed of all t hat is invisible in ordinary life. One of t he ways by which t his developm ent m ay be carried out will now be indicat ed. Again, like alm ost everyt hing else so far explained, it is quit e a sim ple m at t er. Yet it s result s are of t he great est consequence,

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if t he necessary devot ion and sym pat hy be applied. Let t he st udent place before him self t he sm all seed of a plant , and while cont em plat ing t his insignificant obj ect , form wit h int ensit y t he right kind of t hought s, and t hrough t hese t hought s develop cert ain feelings. I n t he first place let him clearly grasp what he really sees wit h his eyes. Let him describe t o him self t he shape, color and all ot her qualit ies of t he seed. Then let his m ind dwell upon t he following t rain of t hought : “ Out of t he seed, if plant ed in t he soil, a plant of com plex st ruct ure will grow.” Let him build up t his plant in his im aginat ion, and reflect as follows: “ What I am now pict uring t o m yself in m y im aginat ion will lat er on be ent iced from t he seed by t he forces of eart h and light . I f I had before m e an art ificial obj ect which im it at ed t he seed t o such a decept ive degree t hat m y eyes could not dist inguish it from a real seed, no forces of eart h or light could avail t o produce from it a plant .” I f t he st udent t horoughly grasps t his t hought so t hat it becom es an inward experience, he will also be able t o form t he following t hought and couple it wit h t he right feeling: “ All t hat will ult im at ely grow out of t he seed is now secret ly enfolded wit hin it as t he force of t he whole plant . I n t he art ificial im it at ion of t he seed t here is no such force present . And yet bot h appear alike t o m y eyes. The real seed, t herefore, cont ains som et hing invisible which is not present in t he im it at ion.” I t is on t his invisible som et hing t hat t hought and feeling are t o be concent rat ed. ( Anyone obj ect ing t hat a m icroscopical exam inat ion would reveal t he difference bet ween t he real seed and t he im it at ion would only show t hat he had failed t o grasp t he point . The int ent ion is not t o invest igat e t he physical nat ure of t he obj ect , but t o use it for t he developm ent of psycho- spirit ual forces.) Let t he st udent fully realize t hat t his invisible som et hing

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will t ransm ut e it self lat er on int o a visible plant , which he will have before him in it s shape and color. Let him ponder on t he t hought : “ The invisible will becom e visible. I f I could not t hink, t hen t hat which will only becom e visible lat er on could not already m ake it s presence felt t o m e.” Part icular st ress m ust be laid on t he following point : what t he st udent t hinks he m ust also feel wit h int ensit y. I n inner t ranquilit y, t he t hought m ent ioned above m ust becom e a conscious inner experience, t o t he exclusion of all ot her t hought s and dist urbances. And sufficient t im e m ust be t aken t o allow t he t hought and t he feeling which is coupled wit h it t o bore t hem selves int o t he soul, as it were. I f t his be accom plished in t he right way, t hen aft er a t im e—possibly not unt il aft er num erous at t em pt s — an inner force will m ake it self felt . This force will creat e new powers of percept ion. The grain of seed will appear as if enveloped in a sm all lum inous cloud. I n a sensiblesupersensible way, it will be felt as a kind of flam e. The cent er of t his flam e evokes t he sam e feeling t hat one has when under t he im pression of t he color lilac, and t he edges as when under t he im pression of a bluish t one. What was form erly invisible now becom es visible, for it is creat ed by t he power of t he t hought s and feelings we have st irred t o life wit hin ourselves. The plant it self will not becom e visible unt il lat er, so t hat t he physically invisible now reveals it self in a spirit ually visible way. I t is not surprising t hat all t his appears t o m any as illusion. “ What is t he use of such visions,” t hey ask, “ and such hallucinat ions?” And m any will t hus fall away and abandon t he pat h. But t his is precisely t he im port ant point : not t o confuse spirit ual realit y wit h im aginat ion at t his difficult st age of hum an evolut ion, and furt herm ore, t o have t he courage t o press onward and not becom e t im orous and faint - heart ed. On t he ot her hand, however, t he necessit y m ust be em phasized of http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (22 of 32)1/4/2007 8:01:06 AM

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m aint aining unim paired and of perpet ually cult ivat ing t hat healt hy sound sense which dist inguishes t rut h from illusion. Fully conscious self- cont rol m ust never be lost during all t hese exercises, and t hey m ust be accom panied by t he sam e sane, sound t hinking which is applied t o t he det ails of every- day life. To lapse int o reveries would be fat al. The int ellect ual clarit y, not t o say t he sobriet y of t hought , m ust never for a m om ent be dulled. The great est m ist ake would be m ade if t he st udent 's m ent al balance were dist urbed t hrough such exercises, if he were ham pered in j udging t he m at t ers of his daily life as sanely and as soundly as before. He should exam ine him self again and again t o find out if he has rem ained unalt ered in relat ion t o t he circum st ances am ong which he lives, or whet her he m ay perhaps have becom e unbalanced. Above all, st rict care m ust be t aken not t o drift at random int o vague reveries, or t o experim ent wit h all kinds of exercises. The t rains of t hought here indicat ed have been t est ed and pract iced in esot eric t raining since t he earliest t im es, and only such are given in t hese pages. [ Wit h respect , I doubt som ewhat t hat t he lineage ascribed t o t hese m et hods is as ancient as claim ed. Cert ainly he does not , unlike Evelyn Underhill, m ake reference t o t he sources of his inform at ion in t hese respect s. DCW]

Anyone at t em pt ing t o use ot hers devised by him self, or of which he m ay have heard or read at one place or anot her, will inevit ably go ast ray and find him self on t he pat h of boundless chim era. [ I respond negat ively t o St einer's repeat ed claim t o sole possession of t he pat h t o spirit ual experience. I t is pat ent ly false and does no service t o t he m erit of what he writ es. DCW]

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t he following m ay be t aken: Let t he st udent place before him a plant which has at t ained t he st age of full developm ent . Now let him fill his m ind wit h t he t hought t hat t he t im e will com e when t his plant will wit her and die. “ Not hing will be left of what I now see before m e. But t his plant will have developed seeds which, in t heir t urn, will develop t o new plant s. I again becom e aware t hat in what I see, som et hing lies hidden which I cannot see. I fill m y m ind ent irely wit h t he t hought : t his plant wit h it s form and colors, will in t im e be no m ore. But t he reflect ion t hat it produces seeds t eaches m e t hat it will not disappear int o not hing. I cannot at present see wit h m y eyes t hat which guards it from disappearance, any m ore t han I previously could discern t he plant in t he grain of seed. Thus t here is som et hing in t he plant which m y eyes cannot see. I f I let t his t hought live wit hin m e, and if t he corresponding feeling be coupled wit h it , t hen, in due t im e, t here will again develop in m y soul a force which will ripen int o a new percept ion.” Out of t he plant t here again grows a kind of spirit ual flam e- form , which is, of course, correspondingly larger t han t he one previously described. The flam e can be felt as a being greenish- blue in t he cent er, and yellowishred at t he out er edge. I t m ust be explicit ly em phasized t hat t he colors here described are not seen as t he physical eyes see colors, but t hat t hrough spirit ual percept ion t he sam e feeling is experienced as in t he case of a physical colorim pression. To apprehend blue spirit ually m eans t o have a sensat ion sim ilar t o t he one experienced when t he physical eye rest s on t he color blue. This fact m ust be not ed by all who int end t o rise t o spirit ual percept ion. Ot herwise t hey will expect a m ere repet it ion of t he physical in t he spirit ual. This could only lead t o t he bit t erest decept ion. Anyone having reached t his point of spirit ual vision is t he richer by a great deal, for he can perceive t hings not only in t heir present st at e of being but also in t heir http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (24 of 32)1/4/2007 8:01:06 AM

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process of growt h and decay. He begins t o see in all t hings t he spirit , of which physical eyes can know not hing. And t herewit h he has t aken t he first st ep t oward t he gradual solut ion, t hrough personal vision, of t he secret of birt h and deat h. For t he out er senses a being com es int o exist ence t hrough birt h, and passes away t hrough deat h. This, however, is only because t hese senses cannot perceive t he concealed spirit of t he being. For t he spirit , birt h and deat h are m erely a t ransform at ion, j ust as t he unfolding of t he flower from t he bud is a t ransform at ion enact ed before our physical eyes. But if we desire t o learn t his t hrough personal vision we m ust first awaken t he requisit e spirit ual sense in t he way here indicat ed. I n order t o m eet anot her obj ect ion, which m ay be raised by cert ain people who have som e psychic experience, let it at once be adm it t ed t hat t here are short er and sim pler ways, and t hat t here are persons who have acquired knowledge of t he phenom ena of birt h and deat h t hrough personal vision, wit hout first going t hrough all t hat has here been described. There are, in fact , people wit h considerable psychic gift s who need but a slight im pulse in order t o find t hem selves already developed. But t hey are t he except ions, and t he m et hods described above are safer and apply equally t o all. [ The m an appears t o have a conscience aft er all. DCW]

I t is possible t o acquire som e knowledge of chem ist ry in an except ional way, but if you wish t o becom e a chem ist you m ust follow t he recognized and reliable course. An error fraught wit h serious consequences would ensue if it were assum ed t hat t he desired result could be reached m ore easily if t he grain of seed or t he plant m ent ioned above were m erely im agined, were m erely pict ured in t he im aginat ion. This m ight lead t o result s, but not so surely as t he m et hod here. The vision t hus at t ained would, in m ost cases, be a m ere fragm ent of t he im aginat ion, t he t ransform at ion of which int o genuine spirit ual vision would st ill rem ain t o http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (25 of 32)1/4/2007 8:01:06 AM

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be accom plished. I t is n ot in t e n de d a r bit r a r ily t o cr e a t e vision s, bu t t o a llow r e a lit y t o cr e a t e t h e m w it h in on e se lf. The t rut h m ust well up from t he dept hs of our own soul; it m ust not be conj ured fort h by our ordinary ego, but by t he beings t hem selves whose spirit ual t rut h we are t o cont em plat e. Once t he st udent has found t he beginnings of spirit ual vision by m eans of such exercises, he m ay proceed t o t he cont em plat ion of m an him self. Sim ple phenom ena of hum an life m ust first be chosen. But before m aking any at t em pt in t his direct ion it is im perat ive for t he st udent t o st rive for t he absolut e purit y of his m oral charact er. He m ust banish all t hought of ever using knowledge gained in t his way for his own personal benefit . He m ust be convinced t hat he would never, under any circum st ances, avail him self in an evil sense of any power he m ay gain over his fellow- creat ures. [ As a principle, I t hink t his is adequat e t o m ake t he prim ary dist inct ion bet ween spirit ual and m agical pract ice. I t corresponds in m y insight t o t he difference bet ween t he out ward and hom eward pat hs of t he prodigal son, t he out ward an explorat ion of personal and social power, t he hom eward an explorat ion of t he abandonm ent of personal and social power in favour of t he realisat ion of an indwelling experience of God. I would be careful however in what ot her respect s I pursued an ideal of " m oral purit y" for reasons set out elsewhere. DCW.]

For t his reason, all who seek t o discover t hrough personal vision t he secret s in hum an nat ure m ust follow t he golden rule of t rue spirit ual science.

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This golden rule is as follows: For every one st ep t hat you t ake in t he pursuit of higher knowledge, t ake t hree st eps in t he perfect ion of your own charact er. I f t his rule is observed, such exercise as t he following m ay be at t em pt ed: Recall t o m ind som e person whom you m ay have observed when he was filled wit h desire for som e obj ect . Direct your at t ent ion t o t his desire. I t is best t o recall t o m em ory t hat m om ent when t he desire was at it s height , and it was st ill uncert ain whet her t he obj ect of t he desire would be at t ained. And now fill your m ind wit h t his recollect ion, and reflect on what you can t hus observe. Maint ain t he ut m ost inner t ranquilit y. Make t he great est possible effort t o be blind and deaf t o everyt hing t hat m ay be going on around you, and t ake special heed t hat t hrough t he concept ion t hus evoked a feeling should awaken in your soul. Allow t his feeling t o rise in your soul like a cloud on t he cloudless horizon. As a rule, of course, your reflect ion will be int errupt ed, because t he person whom it concerns was not observed in t his part icular st at e of soul for a sufficient lengt h of t im e. The at t em pt will m ost likely fail hundreds and hundreds of t im es. I t is j ust a quest ion of not losing pat ience. Aft er m any at t em pt s you will succeed in experiencing a feeling in your soul corresponding t o t he st at e of soul of t he person observed, and you will begin t o not ice t hat t hrough t his feeling a power grows in your soul t hat leads t o spirit ual insight int o t he st at e of soul of t he ot her. A pict ure experienced as lum inous appears in your field of vision. This spirit ually lum inous pict ure is t he socalled ast ral em bodim ent of t he desire observed in t hat soul. Again t he im pression of t his pict ure m ay be described as flam e- like, yellowish- red in t he cent er, and reddish- blue or lilac at t he edges. Much depends on t reat ing such spirit ual experiences wit h great delicacy. The best t hing is not t o speak t o

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anyone about t hem except t o your t eacher, if you have one. At t em pt ed descript ions of such experiences in inappropriat e words usually only lead t o gross selfdecept ion. Ordinary t erm s are em ployed which are not int ended for such t hings, and are t herefore t oo gross and clum sy. The consequence is t hat in t he at t em pt t o clot he t he experience in words we are m isled int o blending t he act ual experience wit h all kinds of fant ast ic delusions. Here again is anot her im port ant rule for t he st udent : know how t o observe silence concerning your spirit ual experiences. Yes, observe silence even t oward yourself. Do not at t em pt t o clot he in words what you cont em plat e in t he spirit , or t o pore over it wit h clum sy int ellect . Lend yourself freely and wit hout reservat ion t o t hese spirit ual im pressions, and do not dist urb t hem by reflect ing and pondering over t hem t oo m uch. For you m ust rem em ber t hat your reasoning facult ies are, t o begin wit h, by no m eans equal t o your new experience. You have acquired t hese reasoning facult ies in a life hit hert o confined t o t he physical world of t he senses; t he facult ies you are now acquiring t ranscend t his world. Do not t ry, t herefore, t o apply t o t he new and higher percept ions t he st andard of t he old. Only he who has gained som e cert aint y and st eadiness in t he observat ion of inner experiences can speak about t hem , and t hereby st im ulat e his fellow- m en. The exercise j ust described m ay be supplem ent ed by t he following: Direct your at t ent ion in t he sam e way upon a person t o whom t he fulfillm ent of som e wish, t he grat ificat ion of som e desire, has been grant ed. I f t he sam e rules and precaut ions be adopt ed as in t he previous inst ance, spirit ual insight will once m ore be at t ained. A spirit ual insight will once m ore be at t ained. A spirit ual flam e- form will be dist inguished, creat ing an im pression of yellow in t he cent er and green at t he edges.

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By such observat ion of his fellow- creat ures, t he st udent m ay easily lapse int o a m oral fault . He m ay becom e cold- heart ed. Every conceivable effort m ust be m ade t o prevent t his. Such observat ion should only be pract iced by one who has already risen t o t he level on which com plet e cert aint y is found t hat t hought s are real t hings. H e w ill t h e n n o lon ge r a llow h im se lf t o t h in k of h is fe llow - m e n in a w a y t h a t is in com pa t ible w it h t h e h igh e st r e ve r e n ce for h u m a n dign it y a n d h u m a n libe r t y. The t hought t hat a hum an being could be m erely an obj ect of observat ion m ust never for a m om ent be ent ert ained. Self- educat ion m ust see t o it t hat t his insight int o hum an nat ure should go hand in hand wit h an unlim it ed respect for t he personal privilege of each individual, and wit h t he recognit ion of t he sacred and inviolable nat ure of t hat which dwells in each hum an being. A feeling of reverent ial awe m ust fill us, even in our recollect ions. For t he present , only t hese t wo exam ples can be given t o show how enlight ened insight int o hum an nat ure m ay be achieved; t hey will at least serve t o point out t he way t o be t aken. By gaining t he inner t ranquilit y and repose indispensable for such observat ion, t he st udent will have undergone a great inner t ransform at ion. He will t hen soon reach t he point where t his enrichm ent of his inner self will lend confidence and com posure t o his out ward dem eanor. And t his t ransform at ion of his out ward dem eanor will again react favorably on his soul. Thus he will be able t o help him self furt her along t he road. He will find ways and m eans of penet rat ing m ore and m ore int o t he secret s of hum an nat ure which are hidden from our ext ernal senses, and he will t hen also becom e ripe for a deeper insight int o t he m yst erious connect ions bet ween hum an nat ure and all else t hat exist s in t he universe. By following t his pat h t he st udent approaches closer and closer t o t he m om ent when he can effect ively t ake http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (29 of 32)1/4/2007 8:01:06 AM

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t he first st eps of init iat ion. But before t hese can be t aken, one t hing m ore is necessary, t hough at first it s need will be least of all apparent ; lat er on, however, t he st udent will be convinced of it . The would- be init iat e m ust bring wit h him a cert ain m easure of courage and fearlessness. He m ust posit ively go out of his way t o find opport unit ies for developing t hese virt ues. His t raining should provide for t heir syst em at ic cult ivat ion. I n t his respect , life it self is a good school—possibly t he best school. The st udent m ust learn t o look danger calm ly in t he face and t ry t o overcom e difficult ies unswervingly. For inst ance, when in t he presence of som e peril, he m ust swift ly com e t o t he convict ion t hat fear is of no possible use; I m ust not feel afraid; I m ust only t hink of what is t o be done. And he m ust im prove t o t he ext ent of feeling, upon occasions which form erly inspired him wit h fear, t hat t o be fright ened, t o be disheart ened, are t hings t hat are out of t he quest ion as far as his own inm ost self is concerned. [ Put in m ore recent t erm inology, t his is an acknowledgem ent of t he effect of fight / flight upon spirit ual vision. DCW]

By self- discipline in t his direct ion, quit e definit e qualit ies are develop which are necessary for init iat ion int o t he higher m yst eries. Just as m an requires nervous force in his physical being in order t o use his physical sense, so also he requires in his soul nat ure t he force which is only developed in t he courageous and t he fearless. For in penet rat ing t o t he higher m yst eries he will see t hings which are concealed from ordinary hum anit y by t he illusion of t he senses. I f t he physical senses do not allow us t o perceive t he higher t rut h, t hey are for t his very reason our benefact ors. Things are t hereby hidden from us which, if realized wit hout due preparat ion, would t hrow us int o unut t erable const ernat ion, and t he sight of which would be unendurable.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

The st udent m ust be fit t o endure t his sight . He loses cert ain support s in t he out er world which he owes t o t he very illusion surrounding him . I t is t ruly and lit erally as if t he at t ent ion of som eone were called t o a danger which had t hreat ened him for a long t im e, but of which he knew not hing. Hit hert o he felt no fear, but now t hat he knows, he is overcom e by fear, t hough t he danger has not been rendered great er by his knowing it . The forces at work in t he world are bot h dest ruct ive and const ruct ive; t he dest iny of m anifest ed beings is birt h and deat h. The seer is t o behold t he working of t hese forces and t he m arch of dest iny. The veil enshrouding t he spirit ual eyes in ordinary life is t o be rem oved. But m an is int erwoven wit h t hese forces and wit h t his dest iny. His own nat ure harbors dest ruct ive and const ruct ive forces. His own soul reveals it self t o t he seer as undisguised as t he ot her obj ect s. He m ust not lose st rengt h in t he face of t his selfknowledge; but st rengt h will fail him unless he brings a surplus on which t o draw. For t his purpose he m ust learn t o m aint ain inner calm and st eadiness in t he face of difficult circum st ances; he m ust cult ivat e a st rong t rust in t he beneficent powers of exist ence. He m ust be prepared t o find t hat m any m ot ives which had act uat ed him hit hert o will do so no longer. He will have t o recognize t hat previously he t hought and act ed in a cert ain way only because he was st ill in t he t hroes of ignorance. Reasons t hat influenced him form erly will now disappear. He oft en act ed out of vanit y; he will now see how ut t erly fut ile all vanit y is for t he seer. He oft en act ed out of greed; he will now becom e aware how dest ruct ive all greed is. He will have t o develop quit e new m ot ives for his t hought s and act ions, and it is j ust for t his purpose t hat courage and fearlessness are required. [ These m ot ives are essent ially power- based originat ing in t he fight / flight st at e of consciousness - when cont rol of or influence http://homepages.ihug.co.nz/~dcandmkw/spirit/stein4.htm (31 of 32)1/4/2007 8:01:06 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

over one's environm ent are vit al t o survival. The m ot ives t end t o fall away and be replaced by ot hers as consciousness rises, first of all t o hom eost at ic funct ioning, and t hen t o spirit ual. DCW]

I t is pre- em inent ly a quest ion of cult ivat ing t his courage and t his fearlessness in t he inm ost dept hs of t hought life. The st udent m ust learn never t o despair over failure. He m ust be equal t o t he t hought : I shall forget t hat I have failed in t his m at t er, and I shall t ry once m ore as t hough t his had not happened. Thus he will st ruggle t hrough t o t he firm convict ion t hat t he fount ain- head of st rengt h from which he m ay draw is inexhaust ible. He st ruggles ever onward t o t he spirit which will uplift him and support him , however weak and im pot ent his eart hly self m ay have proved. He m ust be capable of pressing on t o t he fut ure undism ayed by any experiences of t he past . I f t he st udent has acquired t hese facult ies up t o a cert ain point , he is t hen ripe t o hear t he real nam es of t hings, which are t he key t o higher knowledge. For init iat ion consist s in t his very act of learning t o call t he t hings of t he world by t hose nam es which t hey bear in t he spirit of t heir divine aut hors. I n t hese, t heir nam es, lies t he m yst ery of t hings. I t is for t his reason t hat t he init iat es speak a different language from t he uninit iat ed, for t he form er know t he nam es by which t he beings t hem selves are called int o exist ence. I n as far as init iat ion it self can be discussed, t his will be done in t he following chapt er.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

3 . I n it ia t ion I nit iat ion is t he highest st age in an esot eric t raining concerning which it is possible t o give som e indicat ions in a book int ended for t he genuine public. What ever lives beyond form s a subj ect difficult t o underst and, yet t he way t o it can be found by all who have passed t hrough preparat ion, enlight enm ent , and init iat ion as far as t he lesser m yst eries. The knowledge and proficiency conferred by init iat ion cannot be obt ained in any ot her m anner, except in som e far dist ant fut ure, aft er m any incarnat ions, by quit e different m eans and in quit e a different form . The init iat e of t oday undergoes experiences which would ot herwise com e t o him m uch lat er, under quit e different circum st ances. The secret s of exist ence are only accessible t o an ext ent corresponding t o m an's own degree of m at urit y. For t his reason alone t he pat h t o t he higher st ages of knowledge and power is beset wit h obst acles. A firearm should not be used unt il sufficient experience has been gained t o avoid disast er, caused by it s use. A person init iat ed t oday wit hout furt her ado would lack t he experience which he will gain during his fut ure incarnat ions before he can at t ain t o higher knowledge in t he norm al course of his developm ent . At t he port al of init iat ion, t herefore, t his experience http://homepages.ihug.co.nz/~dcandmkw/spirit/stein5.htm (1 of 14)1/4/2007 8:01:18 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

m ust be supplied in som e ot her way. Thus t he first inst ruct ions given t o t he candidat e for init iat ion serve as a subst it ut e for t hese fut ure experiences. These are t he so- called t rials, which he has t o undergo, and which const it ut e a norm al course of inner developm ent result ing from due applicat ion t o such exercises as are described in t he preceding chapt ers. These t rials are oft en discussed in books, but it is only nat ural t hat such discussions should as a rule give quit e false im pressions of t heir nat ure; for wit hout passing t hrough preparat ion and enlight enm ent no one can know anyt hing of t hese t est s and appropriat ely describe t hem . [ He is effect ively, wit hout furt her evidence supplied, assert ing t hat aut hors ot her t han him self writ ing on t his subj ect are unlikely t o have personal experience of it , and are t herefore t o be ignored. As a piece of arrogance it would be hard t o bet t er. Com pare Evelyn Underhill's response t o t he not ion t hat m yst ics are sim ply invent ing, or repeat ing what has already been writ t en by ot hers before t hem , and especially by Dionysius t he Areopagit e: ...m yst ics are above all t hings pract ical people. They do not writ e for t he purpose of handing on a philosophical schem e, but in order t o describe som et hing which t hey have t hem selves experienced; som et hing which t hey feel t o be of t ranscendent im port ance for hum anit y. DCW]

The would- be init iat e m ust com e int o cont act wit h cert ain t hings and fact s belonging t o t he higher worlds, but he can only see and hear t hem if his feeling is ripe for t he percept ion of t he spirit ual form s, colors and t ones described in t he chapt ers on Preparat ion and Enlight enm ent . http://homepages.ihug.co.nz/~dcandmkw/spirit/stein5.htm (2 of 14)1/4/2007 8:01:18 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

The first t rial consist s in obt aining a t ruer vision t han t he average m an has of t he corporeal at t ribut es of lifeless t hings, and lat er of plant s, anim als and hum an beings. This does not m ean what at present is called scient ific knowledge, for it is a quest ion not of science but of vision. As a rule, t he would- be init iat e proceeds t o learn how t he obj ect s of nat ure and t he beings gift ed wit h life m anifest t hem selves t o t he spirit ual ear and t he spirit ual eye. I n a cert ain way t hese t hings t hen lie st ripped—naked— before t he beholder. The qualit ies which can t hen be seen and heard are hidden from t he physical eyes and ears. For physical percept ion t hey are concealed as if by a veil, and t he falling away of t his veil for t he would- be init iat e consist s in a process designat ed as t he process of Pu r ifica t ion by Fir e . The first t rial is t herefore known as t he Fire- Trial. For m any people, ordinary life is it self a m ore or less unconscious process of init iat ion t hrough t he Fire- Trial. Such people have passed t hrough a wealt h of experience, so t hat t heir self- confidence, courage and fort it ude have been great ly st rengt hened in a norm al m anner while learning t o bear sorrow, disappoint m ent and failure in t heir undert akings wit h great ness of soul, and especially wit h equanim it y and unbroken st rengt h. Thus t hey are oft en init iat es wit hout knowing it , and it t hen needs but lit t le t o unseal t heir spirit ual hearing and sight so t hat t hey becom e clairvoyant . For it m ust be not ed t hat a genuine fire- t rial is not int ended t o sat isfy t he curiosit y of t he candidat e. I t is t rue t hat he learns m any uncom m on t hings of which ot hers can have no inkling, but t his acquisit ion of knowledge is not t he end, but t he m eans t o t he end; t he end consist s in t h e a t t a in m e n t , t hanks t o t his knowledge of t he higher worlds, of gr e a t e r a n d t r u e r se lf- con fide n ce , a h igh e r de gr e e of cou r a ge , a n d a m a gn a n im it y a n d pe r se ve r a n ce such as cannot , as a rule, be acquired in t he lower world.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

The candidat e m ay always t urn back aft er t he fire- t rial. He will t hen resum e his life, st rengt hened in body and soul, and wait for a fut ure incarnat ion t o cont inue his init iat ion. I n his present incarnat ion he will prove him self a m ore useful m em ber of societ y and of hum anit y t han he was before. I n what ever posit ion he m ay find him self, his firm ness, prudence, resolut eness, and his beneficent influence over his fellows will have great ly increased. But if, aft er com plet ing t he fire- t rial, he should wish t o cont inue t he pat h, a cert ain writ ing- syst em generally adopt ed in esot eric t raining m ust now be revealed t o him . The act ual t eachings m anifest t hem selves in t his writ ing, because t he hidden ( occult ) qualit ies of t hings cannot be direct ly expressed in t he words of ordinary writ ing. The pupils of t he init iat es t ranslat e t he t eachings int o ordinary language as best t hey can. The occult script reveals it self t o t he soul when t he lat t er has at t ained spirit ual percept ion, for it is t raced in t he spirit ual world and rem ains t here for all t im e. I t cannot be learned as an art ificial writ ing is learned and read. The candidat e grows int o clairvoyant knowledge in an appropriat e way, and during t his growt h, a new st rengt h is developed in his soul, as a new facult y, t hrough which he feels him self im pelled t o decipher t he occurrences and t he beings of t he spirit ual world like t he charact ers of a writ ing. This st rengt h, wit h t he experience it brings of t he corresponding t rial, m ight possibly awaken in t he soul as t hough of it s own accord, as t he soul cont inually develops, but it will be found safer t o follow t he inst ruct ions of t hose who are spirit ually experienced, and who have som e proficiency in deciphering t he occult script . The signs of t he occult script are not arbit rarily invent ed; t hey correspond t o t he forces act ively

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

engaged in t he world. They t each us t he language of t hings. I t becom es im m ediat ely apparent t o t he candidat e t hat t he signs he is now learning correspond t o t he form s, colors, and t ones which he learned t o perceive during his preparat ion and enlight enm ent . He realizes t hat all he learned previously was only like learning t o spell, and t hat he is only now beginning t o read in t he higher worlds. All t he isolat ed figures, t ones, and colors reveal t hem selves t o him now in one great connect ed whole. Now for t he first t im e he at t ains com plet e cert aint y in observing t he higher worlds. Hit hert o he could never know posit ively whet her t he t hings he saw were right ly seen. A regular underst anding, t oo, is now at last possible bet ween t he candidat e and t he init iat e in t he spheres of higher knowledge. For what ever form t he int ercourse bet ween an init iat e and anot her person m ay t ake in ordinary life, t he higher knowledge in it s im m ediat e form can only be im part ed by t he init iat e in t he above- m ent ioned signlanguage. Thanks t o t his language t he st udent also learns cert ain rules of conduct and cert ain dut ies of which he form erly knew not hing. Having learned t hese he is able t o perform act ions endowed wit h a significance and a m eaning such as t he act ions of one not init iat ed can never possess. He act s out of t he higher worlds. I nst ruct ions concerning such act ion can only be read and underst ood in t he writ ing in quest ion. Yet it m ust be em phasized t hat t here are people unconsciously gift ed wit h t he abilit y and facult y of perform ing such act ions, t hough t hey have never undergone an esot eric t raining. Such helpers of t he world and of hum anit y pass t hrough life best owing blessings and perform ing good deeds. For reasons here not t o be discussed, gift s have been best owed on t hem which appear supernat ural.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

What dist inguishes t hem from t he candidat e for init iat ion is only t hat t he lat t er act s consciously and wit h full insight int o t he ent ire sit uat ion. He acquires by t raining t he gift s best owed on ot hers by higher powers for t he good of hum anit y. We can sincerely revere t hese favored of God; but we should not for t his reason regard t he work of esot eric t raining as superfluous. Once t he st udent has learned t he sign- language t here await s him yet anot her t rial, t o prove whet her he can m ove wit h freedom and assurance in t he higher worlds. I n ordinary life he is im pelled t o act ion by ext erior m ot ives. He works at one occupat ion or anot her because one dut y or anot her is im posed on him by out ward circum st ances. I t need hardly be m ent ioned t hat t he st udent m ust in no way neglect any of his dut ies in ordinary life because he is living and working in higher worlds. There is no dut y in a higher world t hat can force a person t o neglect any single one of his dut ies in t he ordinary world. The fat her will rem ain j ust as good a fat her t o his fam ily, t he m ot her j ust as good a m ot her, and neit her t he official nor t he soldier, nor anyone else, will be divert ed from his work by becom ing an esot eric st udent . On t he cont rary, all t he qualit ies which m ake a hum an being capable and efficient are enhanced in t he st udent t o a degree incom prehensible t o t he uninit iat ed. I f, in t he eyes of t he uninit iat ed, t his does not always appear t o be t he case, it is sim ply because he oft en lacks t he abilit y t o j udge t he init iat e correct ly. The deeds of t he lat t er are not always int elligible t o t he form er. [ Possibly t rue, but m uch m ore likely t hat t he allt oo- hum an follies of a self- declared guru or t eacher can be defended in no ot her way. A dangerous and highly suspect posit ion t o adopt . DCW]

But t his only happens in special cases. At t his st age of init iat ion t here are dut ies t o be perform ed for which no out ward st im ulus is given. The candidat e will not be http://homepages.ihug.co.nz/~dcandmkw/spirit/stein5.htm (6 of 14)1/4/2007 8:01:18 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

m oved t o act ion by ext ernal pressure, but only t hrough adherence t o t he rules of conduct revealed t o him in t he occult script . He m ust now show in t his second t rial t hat , led by such rules, he can act wit h t he sam e firm ness and precision wit h which, for inst ance, an official perform s t he dut ies t hat belong t o him . For t his purpose, and in t he course of his furt her t raining, he will find him self faced by a cert ain definit e t ask. He m ust perform som e act ion in consequence of observat ions m ade on t he basis of what he has learned during preparat ion and enlight enm ent . The nat ure of t his act ion can be underst ood by m eans of t he occult script wit h which he is now fam iliar. I f he recognizes his dut y and act s right ly, his t rial has been successful. The success can be recognized in t he alt erat ion produced by his act ion in t he figures, colors, and t ones apprehended by his spirit ual eyes and ears. Exact indicat ions are given, as t he t raining progresses, showing how t hese figures appear and are experienced aft er t he act ion has been perform ed, and t he candidat e m ust know how t o produce t his change. This t rial is known as t he W a t e r - Tr ia l, because in his act ivit y in t hese higher worlds t he candidat e is deprived of t he support derived from out ward circum st ances, as a swim m er is wit hout support when swim m ing in wat er t hat is beyond his dept h. This act ivit y m ust be repeat ed unt il he candidat e at t ains absolut e poise and assurance. The im port ance of t his t rial lies again in t he acquisit ion of a qualit y. Through his experiences in t he higher worlds, t he candidat e develops t his qualit y in a short t im e t o such a high degree t hat he would ot herwise have t o go t hrough m any incarnat ions, in t he ordinary course of his developm ent , before he could acquire it t o t he sam e ext ent . I t all cent ers around t he fact t hat he m ust be guided only by t he result s of his higher percept ion and reading of t he occult script , in order t o produce t he changes in quest ion in t hese higher regions of exist ence.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

Should he, in t he course of his act ivit y, int roduce any of his own opinions and desires, or should he diverge for one m om ent from t he laws which he has recognized t o be right , in order t o follow his own willful inclinat ion, t hen t he result produced would differ ent irely from what was int ended. He would lose sight of t he goal t o which his act ion t ended, and confusion would result . Hence am ple opport unit y is given him in t he course of t his t rial t o develop self- cont rol. This is t he obj ect in view. Here again, t his t rial can be m ore easily passed by t hose whose life, before init iat ion, has led t hem t o acquire self- cont rol. Anyone having acquired t he facult y of following high principles and ideals, while put t ing int o t he background all personal predilect ion; anyone capable of always perform ing his dut y, even t hough inclinat ions and sym pat hies would like t o seduce him from t his dut y—such a person is unconsciously an init iat e in t he m idst of ordinary life. [ Depending on t he nat ure of t he ideals, t his would also be an adequat e descript ion of a concent rat ion cam p guard. Dut y, wit h all due respect t o St einer, needs t o be int ernalised t o t he ext ent t hat it is no longer a dut y, but a personal course of act ion for which full responsibilit y is accept ed. A sit uat ion where dut y over- rides personal inclinat ion again set s up a dualit y in which t em pt at ion rules and unit ive or undivided experience is sim ply not possible. DCW]

He will need but lit t le t o succeed in t his part icular t rial. I ndeed, a cert ain m easure of init iat ion t hus unconsciously acquired in life will, as a rule, be indispensable for success in t his second t rial. For even as it is difficult for t hose who have not learned t o spell correct ly in t heir childhood t o m ake good t his deficiency when fully grown up, so t oo it is difficult t o develop t he necessary degree of self- cont rol at t he m om ent of looking int o t he higher worlds, if t his abilit y http://homepages.ihug.co.nz/~dcandmkw/spirit/stein5.htm (8 of 14)1/4/2007 8:01:18 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

has not been acquired t o a cert ain degree in ordinary life. The obj ect s of t he physical world do not alt er, what ever t he nat ure of our wishes, desires, and inclinat ions. I n t he higher worlds, however, our wishes, desires, and inclinat ions are causes t hat produce effect s. I f we wish t o produce a part icular effect in t hese worlds, we m ust st rict ly follow t he right rules and subdue every arbit rary im pulse. [ This is beginning t o sound perilously like t he pract ice of m agic - whit e m agic, m aybe, but m agic nevert heless. DCW]

One hum an qualit y is of very special im port ance at t his st age of init iat ion, nam ely, an unquest ionably sound j udgm ent . At t ent ion should be paid t o t he t raining of t his facult y during all t he previous st ages; for it now rem ains t o be proved whet her t he candidat e is shaping in a way t hat shows him t o be fit for t he t rut h pat h of knowledge. Furt her progress is now only possible if he is able t o dist inguish illusion, superst it ion, and everyt hing fant ast ic, from t rue realit y. This is, at first , m ore difficult t o accom plish in t he higher st ages of exist ence t han in t he lower. Every prej udice, every cherished opinion wit h regard t o t he t hings in quest ion, m ust vanish; t rut h alone m ust guide. There m ust be perfect readiness t o abandon at once any idea, opinion, or inclinat ion when logical t hought dem ands it . [ I f we are here speaking of t he cult ivat ion of t hat " openness t o God" referred t o earlier, t hen fine, I would agree. What is absolut ely necessary is t he abilit y t o dist inguish bet ween t he int erior voice and personal prej udice, convict ion, or belief; and logicalit y m ay not necessarily be t he best t ool for t his. I t is easy t o rat ionalise prej udice if one is not com plet ely http://homepages.ihug.co.nz/~dcandmkw/spirit/stein5.htm (9 of 14)1/4/2007 8:01:18 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

rigorous and com plet ely honest . DCW]

Cert aint y in higher worlds is only likely t o be at t ained when personal opinion is never considered. People whose m ode of t hought t ends t o fancifulness and superst it ion can never m ake progress on t he pat h t o higher knowledge. I t is indeed a precious t reasure t hat t he st udent is t o acquire. All doubt regarding t he higher worlds is rem oved from him . Wit h all t heir laws t hey reveal t hem selves t o his gaze. But he cannot acquire t his t reasure so long as he is t he prey of fancies and illusions. I t would indeed be fat al if his im aginat ion and his prej udices ran away wit h his int ellect . [ By failing t o acknowledge t he exist ence of a separat e facult y of spirit ual percept ion, St einer const ruct s for him self all m anner of pit falls and com plicat ions wit h his references t o prej udices, beliefs, superst it ions, im aginat ion, fancy, logicalit y, int ellect , and so on.. What is necessary is sim ply t o be able t o dist inguish t he essent ial qualit ies of em ot ional, int ellect ual and spirit ual act ivit y from one anot her, so as not t o m ist ake eit her of t he first t wo for t he t hird. This is accom plished by persist ence in t he pract ice of " openness t o God" . DCW]

Dream ers and fant ast ical people are as unfit for t he pat h t o higher knowledge as superst it ious people. This cannot be over- em phasized. For t he m ost dangerous enem ies on t he way t o knowledge of t he higher worlds lurk in such fant ast ical reveries and superst it ions. Yet no one need believe t hat t he st udent loses all sense of poet ry in life, all power of ent husiasm because t he words: You m u st be r id of a ll pr e j u dice , are writ t en over t he port al leading t o t he second t rial of init iat ion, and because over t he port al at t he ent rance t o t he first t rial he read: W it h ou t n or m a l com m on se n se a ll t h in e e ffor t s a r e in va in .

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

I f t he candidat e is in t his way sufficient ly advanced, a t hird t rial await s him . He finds here no definit e goal t o be reached. All is left in his own hands. He finds him self in a sit uat ion where not hing im pels him t o act . He m ust find his way all alone and out of him self. Things or people t o st im ulat e him t o act ion are non- exist ent . Not hing and nobody can give him t he st rengt h he needs but he him self alone. Failure t o find t his inner st rengt h will leave him st anding where he was. Few of t hose, however, who have successfully passed t he previous t rials will fail t o find t he necessary st rengt h at t his point . Eit her t hey will have t urned back already or t hey succeed at t his point also. All t hat t he candidat e requires is t he abilit y t o com e quickly t o t erm s wit h him self, for he m ust here find his higher self in t he t ruest sense of t he word. He m ust rapidly decide in all t hings t o list en t o t he inspirat ion of t he spirit . There is no t im e for doubt or hesit at ion. Every m om ent of hesit at ion would prove t hat he was st ill unfit . What ever prevent s him from list ening t o t he voice of t he spirit m ust be courageously overcom e. I t is a quest ion of showing presence of m ind in t his sit uat ion, and t he t raining at t his st age is concerned wit h t he perfect developm ent of t his qualit y. All t he accust om ed inducem ent s t o act or even t o t hink now cease. I n order not t o rem ain inact ive he m ust not lose him self, for only wit hin him self can he find t he one cent ral point of vant age where he can gain a firm hold. No one on reading t his, wit hout furt her acquaint ance wit h t hese m at t ers, should feel an ant ipat hy for t his principle of being t hrown back on oneself, for success in t his t rial brings wit h it a m om ent of suprem e happiness. At t his st age, no less t han at t he ot hers, ordinary life is it self an esot eric t raining for m any. For anyone having reached t he point of being able, when suddenly confront ed wit h som e t ask or problem in life, t o com e t o a swift decision wit hout hesit at ion or delay, for him life it self has been a t raining in t his sense.

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

Such sit uat ions are here m eant in which success is inst ant ly lost if act ion is not rapid. A person who is quick t o act when a m isfort une is im m inent , whereas a few m om ent s of hesit at ion would have seen t he m isfort une an accom plished fact , and who has t urned t his abilit y int o a perm anent personal qualit y, has unconsciously acquired t he degree of m at urit y necessary for t he t hird t rial. For at t his st age everyt hing cent ers round t he developm ent of absolut e presence of m ind. This t rial is known as t he Air - Tr ia l, because while undergoing it t he candidat e can support him self neit her upon t he firm basis of ext ernal incent ive nor upon t he figures, t ones, and colors which he has learned at t he st ages of preparat ion and enlight enm ent , but exclusively upon him self. Upon successfully passing t his t rial t he st udent is perm it t ed t o ent er t he t em ple of higher wisdom . All t hat is here said on t his subj ect can only be t he slenderest allusion. The t ask now t o be perform ed is oft en expressed in t he st at em ent t hat t he st udent m ust t ake an oat h never t o bet ray anyt hing he has learned. These expressions, however, “ oat h” and “ bet ray” , are inappropriat e and act ually m isleading. There is no quest ion of an oat h in t he ordinary sense of t he word, but rat her of an experience t hat com es at t his st age of developm ent . The candidat e learns how t o apply t he higher knowledge, how t o place it at t he service of hum anit y. He t hen begins really and t ruly t o underst and t he world. I t is not so m uch a quest ion of wit hholding t he higher t rut hs, but far m ore of serving t hem in t he right way and wit h t he necessary t act . The silence he is t o keep refers t o som et hing quit e different . He acquires t his fine qualit y wit h regard t o t hings he had previously spoken, and especially wit h regard t o t he m anner in which t hey were spoken. He would be a poor init iat e who did not place all t he higher knowledge he had acquired at t he service of hum anit y,

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Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

as well and as far as t his is possible. The only obst acle t o giving inform at ion in t hese m at t ers is t he lack of underst anding on t he part of t he recipient s. I t is t rue, of course, t hat t he higher knowledge does not lend it self t o prom iscuous t alk; but no one having reached t he st age of developm ent described above is act ually forbidden t o say anyt hing. No ot her person, no being exact s an oat h from him wit h t his int ent . Everyt hing is left t o his own responsibilit y, and he learns in every sit uat ion t o discover wit hin him self what he has t o do, and an oat h m eans not hing m ore t han t hat he has been found qualified t o be ent rust ed wit h such a responsibilit y. I f t he candidat e is found fit for t he foregoing experiences, he is t hen given what is called sym bolically t he dr a u gh t of for ge t fu ln e ss. This m eans t hat he is init iat ed int o t he secret knowledge t hat enables him t o act wit hout being cont inually dist urbed by t he lower m em ory. [ Essent ially t his m eans t hat t he init iat e no longer funct ions from a place of fight / flight . DCW]

This is necessary for t he init iat e, for he m ust have full fait h in t he im m ediat e present . He m ust be able t o dest roy t he veil of m em ory which envelops m an every m om ent of his life. I f we j udge som et hing t hat happens t o us t oday according t o t he experience of yest erday, we are exposed t o a m ult it ude of errors. Of course t his does not m ean t hat experience gained in life should be renounced. I t should always be kept in m ind as clearly as possible. But t he init iat e m ust have t he abilit y t o j udge every new experience wholly according t o what is inherent in it , and let it react upon him , unobscured by t he past . We m ust be prepared at every m om ent t hat every obj ect and every being can bring t o us som e new revelat ion. I f we j udge t he new by t he st andard of t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein5.htm (13 of 14)1/4/2007 8:01:18 AM

Steiner: Knowledge of the Higher Worlds: The Stages of Initiation

old we are liable t o error. The m em ory of past experiences will be of great est use for t he very reason t hat it enables us t o perceive t he new. Had we not gone t hrough a definit e experience we should perhaps be blind t o t he qualit ies of t he obj ect or being t hat com es before us. Thus experience should serve t he purpose of perceiving t he new and not of j udging it by t he st andard of t he old. I n t his respect t he init iat e acquires cert ain definit e qualit ies, and t hereby m any t hings are revealed t o him which rem ain concealed from t he uninit iat ed. The second draught present ed t o t he init iat e is t he dr a u gh t of r e m e m br a n ce . Through it s agency he acquires t he facult y of ret aining t he knowledge of t he higher t rut hs ever present in his soul. Ordinary m em ory would be unequal t o t his t ask. We m ust unit e ourselves and becom e as one wit h t he higher t rut hs. We m ust not only know t hem , but be able, quit e as a m at t er of course, t o m anifest and adm inist er t hem in living act ions, even as we ordinarily eat and drink. They m ust becom e our pract ice, our habit , our inclinat ion. There m ust be no need t o keep t hinking about t hem in t he ordinary sense; t hey m ust com e t o living expression t hrough m an him self; t hey m ust flow t hrough him as t he funct ions of life t hrough his organism . Thus dot h m an ever raise him self, in a spirit ual sense, t o t hat sam e st at ure t o which nat ure raised him in a physical sense.

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

4 . Som e Pr a ct ica l Aspe ct s The t raining of t hought s and feelings, pursued in t he way described in t he chapt ers on Preparat ion, Enlight enm ent , and I nit iat ion, int roduces int o t he soul and spirit t he sam e organic sym m et ry wit h which nat ure has const ruct ed t he physical body. Before t his developm ent , soul and spirit are undifferent iat ed m asses. The clairvoyant perceives t hem as int erlacing, rot at ing, cloud- like spirals, dully glim m ering in reddish, reddish- brown, or reddish- yellow t ones. Aft er t his t raining t hey begin t o assum e a brilliant yellowish- green, or greenish- blue color, and show a regular st ruct ure. This inner regularit y leading t o higher knowledge, is at t ained when t he st udent int roduces int o his t hought s and feelings t he sam e orderly syst em wit h which nat ure has endowed his bodily organs t hat enable him t o see, hear, digest , breat h, speak. Gradually he learns t o breat h and see wit h t his soul, t o speak and hear wit h t he spirit . [ Alt hough St einer rem inds us from t im e t o t im e t hat his work is NOT t o be t aken m et aphorically or rhet orically, but absolut ely lit erally, t here are t im es when I doubt t his, and here is one of t hem . He is dist inguishing bet ween soul and spirit - which I do also - but I m ust presum e http://homepages.ihug.co.nz/~dcandmkw/spirit/stein6.htm (1 of 13)1/4/2007 8:01:28 AM

Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

t hat breat hing and seeing, inasfar as t hey are behaviours of t he developed soul, will also event ually be behaviours of t he developed spirit , and likewise in reverse wit h speaking and hearing. Assigning t wo t o t he soul and t wo t o t he spirit is m erely a rhet orical flourish. DCW]

I n t he following pages som e pract ical aspect s of t he higher educat ion of soul and spirit will be t reat ed in great er det ail. They are such t hat anyone can put t hem int o pract ice regardless of ot her rules, and t hereby be led som e dist ance furt her int o spirit ual science. A part icular effort m ust be m ade t o cult ivat e t he qualit y of pat ience. Every sym pt om of im pat ience produces a paralyzing, even a dest ruct ive effect on t he higher facult ies t hat slum ber in us. We m ust not expect an im m easurable view int o t he higher worlds from one day t o t he next , for we should assuredly be disappoint ed. Cont ent m ent wit h t he sm allest fragm ent at t ained, repose and t ranquilit y, m ust m ore and m ore t ake possession of t he soul. I t is quit e underst andable t hat t he st udent should await result s wit h im pat ience; but he will achieve not hing so long as he fails t o m ast er t his im pat ience. Nor is it of any use t o com bat t his im pat ience m erely in t he ordinary sense, for it will becom e only t hat m uch st ronger. We over- look it in self- decept ion while it plant s it self all t he m ore firm ly in t he dept hs of t he soul. I t is only when we ever and again surrender ourselves t o a cert ain definit e t hought , m aking it absolut ely our own, t hat any result s can be at t ained. This t hought is as follows: I m ust cert ainly do everyt hing I can for t he t raining and developm ent of m y soul and spirit ; but I shall wait pat ient ly unt il higher powers shall have found m e wort hy of definit e enlight enm ent . [ There is a slight ly unct uous qualit y t o all t his. My preference is t o believe t hat inasfar as t raining such as t his is effect ive in m aking http://homepages.ihug.co.nz/~dcandmkw/spirit/stein6.htm (2 of 13)1/4/2007 8:01:28 AM

Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

superphysical awareness possible, it operat es in m uch t he sam e way as learning t o ride a bicycle - I don't t hink t here is som e higher power t hat det erm ines when I am ready t o ride a bicycle and changes m y head accordingly t o m ake it possible. The changes feel m ore like t hose accom panying t he ripening of fruit on a t ree, a response t o an inner process of cont inuous change. And t o be sure t here are ways of speeding t he ripening of a piece of fruit , but oft en wit h som e sacrifice of food value and flavour. We are in t he presence of one of t he abiding m yt hs of west ern societ y - t hat fast er is invariably bet t er, and som et im es I am not com plet ely sure if t his m yt h is operant in t his t errit ory. DCW]

I f t his t hought becom es so powerful in t he st udent t hat it grows int o an act ual feat ure of his charact er, he is t reading t he right pat h. This feat ure soon set s it s m ark on his ext erior. The gaze of his eye becom es st eady, t he m ovem ent of his body becom es sure, his decisions definit e, and all t hat goes under t he nam e of nervousness gradually disappears. Rules t hat appear t rifling and insignificant m ust be t aken int o account . For exam ple, supposing som eone affront s us. Before our t raining we should have direct ed our resent m ent against t he offender; a wave of anger would have surged up wit hin us. I n a sim ilar case, however, t he t hought is im m ediat ely present in t he m ind of t he st udent t hat such an affront m akes no difference t o his int rinsic wort h. And he does what ever m ust be done t o m eet t he affront wit h calm and com posure, and not in a spirit of anger. Of course it is not a case of sim ply accept ing every affront , but of act ing wit h t he sam e calm com posure when dealing wit h an affront against our own person as we would if t he affront were direct ed against anot her person, in whose favor we had t he right t o int ervene.

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

I t m ust always be rem em bered t hat t his t raining is not carried out in crude out ward processes, but in subt le, silent alt erat ions in t he life of t hought and feeling. Pat ience has t he effect of at t ract ion, im pat ience t he effect of repulsion on t he t reasures of higher knowledge. [ Again, if pat ience was at issue, why seek t o speed t he process ( and save/ bypass whole incarnat ions! ) t hrough t raining in spirit ual science at all? St einer walks a delicat e t ight rope as he set s out his convict ions, which I happen t o agree wit h, t hat pat ience, lack of desire, surrender, are of t he essence, while set t ing up exercises which will enable us t o achieve t hese m ore quickly. The concept t hat m an is infinit ely perfect ible, a product of t he cult ure of t he t im e, is st ill ruling St einer's t eaching. The hom eward pat h of t he prodigal son is not power or skillbased - it is based in love. DCW]

I n t he higher regions of exist ence not hing can be at t ained by hast e and unrest . Above all t hings, desire and craving m ust be silenced, for t hese are qualit ies of t he soul before which all higher knowledge shyly wit hdraws. However precious t his knowledge is account ed, t he st udent m ust not crave it if he wishes t o at t ain it . I f he wishes t o have it for his own sake, he will never at t ain it . This requires him t o be honest wit h him self in his innerm ost soul. He m ust in no case be under any illusion concerning his own self. Wit h a feeling of inner t rut h he m ust look his own fault s, weaknesses, and unfit ness full in t he face. The m om ent he t ries t o excuse t o him self any of his weaknesses, he has placed a st one in his way on t he pat h which is t o lead him upward. Such obst acles can only be rem oved by selfenlight enm ent . There is only one way t o get rid of fault s and failings, and t hat is by a clear recognit ion of t hem . Everyt hing slum bers in t he hum an soul and can be

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

awakened. A person can even im prove his int ellect and reason, if he quiet ly and calm ly m akes it clear t o him self why he is weak in t his respect . Such selfknowledge is, of course, difficult , for t he t em pt at ion t o self- decept ion is im m easurably great . Anyone m aking a habit of being t rut hful wit h him self opens t he port al leading t o a deeper insight . All curiosit y m ust fall away from t he st udent . He m ust rid him self as m uch as possible of t he habit of asking quest ions m erely for t he sake of grat ifying a selfish t hirst for knowledge. He m ust only ask when knowledge can serve t o perfect his own being in t he service of evolut ion. [ This is subt le st uff. DCW]

Nevert heless, his delight in knowledge and his devot ion t o it should in no way be ham pered. He should list en devout ly t o all t hat cont ribut es t o such an end, and should seek every opport unit y for such devot ional at t ent ion. Special at t ent ion m ust be paid in esot eric t raining t o t he educat ion of t he life of desires. This does not m ean t hat we are t o becom e free of desire, for if we are t o at t ain som et hing we m ust also desire it , and desire will always t end t o fulfillm ent if backed by a part icular force. [ Once again, St einer is st anding on t he t hreshold of m agical rat her t han m yst ical pract ice. Knowing what is " right " t o desire is once m ore int roducing et hics int o spirit ualit y where it has no place. I t is however, very m uch a part of m agic. The only legit im at e desire, according t o Joel Goldsm it h, is t he desire for t he experience of t he presence of God. I f t his is indeed forem ost , m ost of what else one seeks will in fact be in accordance wit h it and secondary t o it , and what is not will be readily apparent . I f t his prim ary desire is not forem ost , t here is no requirem ent

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

t hat it should be so. Many of us are st ill on t he out ward pat h of t he prodigal son, and issues of power st ill rem ain t o be explored, specific lessons rem ain t o be learned. There is no et hical value at t aching t o any part icular posit ion along t he pat h. We are where we are. DCW]

This force is derived from a right knowledge. Do not desire at all unt il you know what is right in any one sphere. That is one of t he golden rules for t he st udent . The wise m an first ascert ains t he laws of t he world, and t hen his desires becom e powers which realize t hem selves. The following exam ple brings t his out clearly. There are cert ainly m any people who would like t o learn from t heir own observat ion som et hing about t heir life before birt h. Such a desire is alt oget her useless and leads t o no result so long as t he person in quest ion has not acquired a knowledge of t he laws t hat govern t he nat ure of t he et ernal, a knowledge of t hese laws in t heir subt lest and m ost int im at e charact er, t hrough t he st udy of spirit ual science. But if, having really acquired t his knowledge, he wishes t o proceed furt her, his desire, now ennobled and purified, will enable him t o do so. I t is also no use saying: I part icularly wish t o exam ine m y previous life, and shall st udy only for t his purpose. We m ust rat her be capable of abandoning t his desire, of elim inat ing it alt oget her, and of st udying, at first , wit h no such int ent ion. [ I t hink t hat what St einer is here driving at is t hat underst anding in which an obj ect is known in it 's own right ( spirit ual funct ioning) , not as an obj ect t hat derives it s m eaning from it s abilit y t o sat isfy any need of ours ( hom eost at ic funct ioning) , or from it s hist ory in our experience ( fight / flight funct ioning) . DCW]

We should cult ivat e a feeling of j oy and devot ion for http://homepages.ihug.co.nz/~dcandmkw/spirit/stein6.htm (6 of 13)1/4/2007 8:01:28 AM

Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

what we learn, wit h no t hought of t he above end in view. We should learn t o cherish and fost er a part icular desire in such a way t hat it brings wit h it it s own fulfillm ent . I f we becom e angered, vexed or annoyed, we erect a wall around ourselves in t he soul- world, and t he forces which are t o develop t he eyes of t he soul cannot approach. For inst ance, if a person angers m e he sends fort h a psychic current int o t he soul- world. I cannot see t his current s long as I am m yself capable of anger. My own anger conceals it from m e. We m ust not , however, suppose t hat when we are free from anger we shall im m ediat ely have a psychic ( ast ral) vision. For t his purpose an organ of vision m ust have been developed in t he soul. [ I would personally place t he locat ion of t his part icular sensory organ in t he ast ral body rat her t han t he soul. DCW]

The beginnings of such an organ are lat ent in every hum an being, but rem ain ineffect ive as long as he is capable of anger. Yet t his organ is not im m ediat ely present t he m om ent anger has been com bat ed t o a sm all ext ent . We m ust rat her persevere in t his com bat ing of anger and proceed pat ient ly on our way; t hen som e day we shall find t hat t his eye of t he soul has becom e developed. Of course, anger is not t he only failing t o be com bat ed for t he at t ainm ent of t his end. Many grow im pat ient or skept ical, because t hey have for years com bat ed cert ain qualit ies, and yet clairvoyance has not ensued. I n t hat case t hey have j ust t rained som e qualit ies and allowed ot hers t o run riot . The gift of clairvoyance only m anifest s it self when all t hose qualit ies which st unt t he growt h of t he lat ent facult ies are suppressed. Undoubt edly, t he beginnings of such seeing and hearing m ay appear at an earlier period, but t hese are only young and t ender shoot s http://homepages.ihug.co.nz/~dcandmkw/spirit/stein6.htm (7 of 13)1/4/2007 8:01:28 AM

Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

which are subj ect ed t o all possible error, and which, if not carefully t ended and guarded, m ay quickly die. Ot her qualit ies which, like anger and vexat ion, have t o be com bat ed, are t im idit y, superst it ion, prej udice, vanit y and am bit ion, curiosit y, t he m ania for im part ing inform at ion, and t he m aking of dist inct ions in hum an beings according t o t he out ward charact erist ics of rank, sex, race, and so fort h. I n our t im e it is difficult for people t o underst and how t he com bat ing of such qualit ies can have anyt hing t o do wit h t he height ening of t he facult y of cognit ion. But every spirit ual scient ist knows t hat m uch m ore depends upon such m at t ers t han upon t he increase of int elligence and em ploym ent of art ificial exercises. Especially can m isunderst anding arise if we believe t hat we m ust becom e foolhardy in order t o be fearless; t hat we m ust close our eyes t o t he differences bet ween people, because we m ust com bat t he prej udices of rank, race, and so fort h. Rat her is it t rue t hat a correct est im at e of all t hings is t o be at t ained only when we are no longer ent angled in prej udice. Even in t he ordinary sense it is t rue t hat t he fear of som e phenom enon prevent s us from est im at ing it right ly; t hat a racial prej udice prevent s us from seeing int o a m an's soul. I t is t his ordinary sense t hat t he st udent m ust develop in all it s delicacy and subt let y. Every word spoken wit hout having been t horoughly purged in t hought is a st one t hrown in t he way of esot eric t raining. [ Purely off t o one side, I have t o wonder about t he significance of st ones in St einer's psyche. He charact erist ically and repeat edly uses t his im age t o em body self- creat ed difficult y. And does his nam e t ranslat e from t he Germ an as St oner? DCW]

And here som et hing m ust be considered which can only be explained by giving an exam ple. I f anyt hing be said t o which we m ust reply, we m ust be careful t o consider http://homepages.ihug.co.nz/~dcandmkw/spirit/stein6.htm (8 of 13)1/4/2007 8:01:28 AM

Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

t he speaker's opinion, feeling, and even his prej udice, rat her t han what we ourselves have t o say at t he m om ent on t he subj ect under discussion. I n t his exam ple a refined qualit y of t act is indicat ed, t o t he cult ivat ion of which t he st udent m ust devot e his care. He m ust learn t o j udge what im port ance it m ay have for t he ot her person if he opposes t he lat t er's opinion wit h his own. This does not m ean t hat he m ust wit hhold his opinion. There can be no quest ion of t hat . But he m ust list en t o t he speaker as carefully and as at t ent ively as he possibly can and let his reply derive it s form from what he has j ust heard. I n such cases one part icular t hought recurs ever and again t o t he st udent , and he is t reading t he right pat h if t his t hought lives wit h him t o t he ext ent of becom ing a t rait of his charact er. This t hought is as follows: The im port ance lies not in t he difference of our opinions but in his discovering t hrough his own effort what is right if I cont ribut e som et hing t oward it . Thought s of t his and of a sim ilar nat ure cause t he charact er and t he behavior of t he st udent t o be perm eat ed wit h a qualit y of gent leness, which is one of t he chief m eans used in all esot eric t raining. Harshness scares away t he soul- pict ures t hat should open t he eye of t he soul; gent leness clears t he obst acles away and unseals t he inner organs. [ St einer is now m uch m ore clearly driving at t he not ion t hat if we are t o see spirit ually we m ust learn t o im pose neit her our personal learning nor our personal needs. We are t o see an obj ect or event in it s own right . This corresponds t o Evelyn Underhill's descript ion of spirit ual awakening, when we see in t his way for t he first t im e. DCW]

Along wit h gent leness, anot her qualit y will present ly be developed in t he soul of t he st udent : t hat of quiet ly paying at t ent ion t o all t he subt let ies in t he soul- life of his environm ent , while reducing t o absolut e silence any http://homepages.ihug.co.nz/~dcandmkw/spirit/stein6.htm (9 of 13)1/4/2007 8:01:28 AM

Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

act ivit y wit hin his own soul. The soul- life of his environm ent will im press it self on him in such a way t hat his own soul will grow, and as it grows, becom e regular in it s st ruct ure, as a plant expanding in t he sunlight . Gent leness and pat ient reserve open t he soul t o t he soul- world and t he spirit t o t he spirit - world. Persevere in silent inner seclusion; close t he senses t o all t hat t hey brought you before your t raining; reduce t o absolut e im m obilit y all t he t hought s which, according t o your previous habit s, surged wit hin you; becom e quit e st ill and silent wit hin, wait in pat ience, and t hen t he higher worlds will begin t o fashion and perfect t he organs of sight s and hearing in your soul and spirit . Do not expect im m ediat ely t o see and hear in t he world of soul and spirit , for all t hat you are doing does but cont ribut e t o t he developm ent of your higher senses, and you will only be able t o hear wit h soul and spirit when you possess t hese higher senses. Having persevered for a t im e in silent inner seclusion, go about your cust om ary daily affairs, im print ing deeply upon your m ind t his t hought : “ Som e day, when I have grown sufficient ly, I shall at t ain t hat which I am dest ined t o at t ain,” and m ake no at t em pt t o at t ract forcefully any of t hese higher powers t o yourself. Every st udent receives t hese inst ruct ions at t he out set . By observing t hem he perfect s him self. I f he neglect s t hem , all his labor is in vain. But t hey are only difficult of achievem ent for t he im pat ient and t he unpersevering. No ot her obst acles exist save t hose which we ourselves place in our own pat h, and which can be avoided by all who really will This point m ust be cont inually em phasized, because m any people form an alt oget her wrong concept ion of t he difficult ies t hat beset t he pat h t o higher knowledge. I t is easier, in a cert ain sense, t o accom plish t he first st eps along t his pat h t han t o get t he bet t er of t he

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

com m onest every- day difficult ies wit hout t his t raining. Apart from t his, only such t hings are here im part ed as are at t ended by no danger what soever t o t he healt h of soul and body. There are ot her ways which lead m ore quickly t o t he goal, but what is here explained has not hing t o do wit h t hem , because t hey have cert ain effect s which no experienced spirit ual scient ist considers desirable. Since fragm ent ary inform at ion concerning t hese ways is cont inually finding it s way int o publicit y, express warning m ust be given against ent ering upon t hem . For reasons which only t he init iat ed can underst and, t hese ways can never be m ade public in t heir t rue form . The fragm ent s appearing here and t here can never lead t o profit able result s, but m ay easily underm ine healt h, happiness, and peace of m ind. I t would be far bet t er for people t o avoid having anyt hing t o do wit h such t hings t han t o risk ent rust ing t hem selves t o wholly dark forces, of whose nat ure and origin t hey can know not hing. Som et hing m ay here be said concerning t he environm ent in which t his t raining should be undert aken, for t his is not wit hout som e im port ance. And yet t he case differs for alm ost every person. Anyone pract icing in an environm ent filled only wit h selfseeking int erest s, as for exam ple, t he m odern st ruggle for exist ence, m ust be conscious of t he fact t hat t hese int erest s are not wit hout t heir effect on t he developm ent of his spirit ual organs. I t is t rue t hat t he inner laws of t hese organs are so powerful t hat t his influence cannot be fat ally inj urious. Just as a lily can never grow int o a t hist le, however inappropriat e it s environm ent , so, t oo, t he eye of t he soul can never grow t o anyt hing but it s dest ined shape even t hough it be subj ect ed t o t he self- seeking int erest s of m odern cit ies. But under all circum st ances it is well if t he st udent seeks, now and again, his environm ent in t he rest ful

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

peace, t he inner dignit y and sweet ness of nat ure. Especially fort unat e is t he st udent who can carry out his esot eric t raining surrounded by t he green world of plant s, or am ong t he sunny hills, where nat ure weaves her web of sweet sim plicit y. [ Eeee- ewwwww. Spiders! DCW]

This environm ent develops t he inner organs in a harm ony which can never ensue in a m odern cit y. More favorably sit uat ed t han t he t ownsm an is t he person who, during his childhood at least , has been able t o breat he t he fragrance of pines, t o gaze on snowy peaks, and observe t he silent act ivit y of woodland creat ures and insect s. Yet no cit y- dweller should fail t o give t o t he organs of his soul and spirit , as t hey develop, t he nurt ure t hat com es from t he inspired t eachings of spirit ual research. I f our eyes cannot follow t he woods in t heir m ant le of green every spring, day by day, we should inst ead open our soul t o t he glorious t eachings of t he Bhagavad Git a, or of St . John's Gospel, or of St . Thom as à Kem pis, and t o t he descript ions result ing from spirit ual science. There are m any ways t o t he sum m it of insight , but m uch depends on t he right choice. The spirit ually experienced could say m uch concerning t hese pat hs, m uch t hat m ight seem st range t o t he uninit iat ed. Som eone, for inst ance, m ight be very far advanced on t he pat h; he m ight be st anding, so t o speak, at t he very ent rance of sight and hearing wit h soul and spirit ; he is t hen fort unat e enough t o m ake a j ourney over t he calm or m aybe t em pest uous ocean, and a veil falls away from t he eyes of his soul; suddenly he becom es a seer. Anot her is also so far advanced t hat t his veil only needs t o be loosened; t his occurs t hrough som e st roke of dest iny. On anot her t his st roke m ight well have had t he effect of paralyzing his powers and underm ining his energy; for t he esot eric st udent it becom es t he occasion of his enlight enm ent .

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Steiner: Knowledge of the Higher Worlds: Some Practical Aspects

A t hird perseveres pat ient ly for years wit hout any m arked result . Suddenly, while silent ly seat ed in his quiet cham ber, spirit ual light envelops him ; t he walls disappear, becom e t ransparent for his soul, and a new world expands before his eyes t hat have becom e seeing, or resounds in his ears t hat have becom e spirit ually hearing.

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Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

5 . Th e Con dit ion s of Esot e r ic Tr a in in g The condit ions at t ached t o esot eric t raining are not arbit rary. They are t he nat ural out com e of esot eric knowledge. Just as no one can becom e a paint er who refuses t o handle a paint - brush, so, t oo, no one can receive esot eric t raining who is unwilling t o m eet t he dem ands considered necessary by t he t eacher. I n t he m ain, t he lat t er can give not hing but advice, and everyt hing he says should be accept ed in t his sense. He has already passed t hrough t he preparat ory st ages leading t o a knowledge of t he higher worlds, and knows from experience what is necessary. I t depends ent irely upon t he free- will of each individual hum an being whet her or not he choose t o t read t he sam e pat h. To insist on being adm it t ed t o esot eric t raining wit hout fulfilling t he condit ions would be equivalent t o saying: “ Teach m e how t o paint , but do not ask m e t o handle a paint - brush.” The t eacher can never offer anyt hing unless t he recipient com es forward t o m eet him of his own freewill. But it m ust be em phasized t hat a general desire for higher knowledge is not sufficient . This desire will, of course, be felt by m any, but not hing can be achieved by http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (1 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

it alone so long as t he special condit ions at t ached t o esot eric t raining are not accept ed. This point should be considered by t hose who com plain t hat t he t raining is difficult . Failure or unwillingness t o fulfill t hese st rict condit ions m ust ent ail t he abandonm ent of esot eric t raining, for t he t im e being. I t is t rue, t he condit ions are st rict , yet t hey are not harsh, since t heir fulfillm ent not only should be, but indeed m ust be a volunt ary act ion. [ Like diet ing... DCW]

I f t his fact be overlooked, esot eric t raining can easily appear in t he light of a coercion of t he soul or t he conscience; for t he t raining is based on t he developm ent of t he inner life, and t he t eacher m ust necessarily give advice concerning t his inner life. But t here is no quest ion of com pulsion when a dem and is m et out of free choice. To ask of t he t eacher: “ Give m e your higher knowledge, but leave m e m y cust om ary em ot ions, feelings, and t hought s,” would be an im possible dem and. I n t his case t he grat ificat ion of curiosit y and desire for knowledge would be t he only m ot ive. [This is the difference between being a tourist and emigrating. The essence of this higher knowledge is felt in experiencing the profound changes it brings about in one's experience of oneself and one's surroundings as one commits to it. A tourist will be gone tomorrow, and focussed on fresh distractions and fresh entertainment. DCW] When pursued in such a spirit , however, higher knowledge can never be at t ained. Let us now consider in t urn t he condit ions im posed on t he st udent . I t should be em phasized t hat t he com plet e fulfillm ent of any one of t hese condit ions is not insist ed upon, but only t he corresponding effort . No one can wholly fulfill t hem , but everyone can st art on t he pat h http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (2 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

t oward t hem . I t is t he effort of will t hat m at t ers, and t he ready disposit ion t o ent er upon t his pat h. 1 . Th e fir st con dit ion is t h a t t h e st u de n t sh ou ld pa y h e e d t o t h e a dva n ce m e n t of bodily a n d spir it u a l h e a lt h . Of course, healt h does not depend, in t he first inst ance, upon t he individual; but t he effort t o im prove in t his respect lies wit hin t he scope of all. Sound knowledge can alone proceed from sound hum an beings. [ Once again, I have a sense t hat cert ain m oral crit eria are involved in St einer's concept of " soundness" , as pre- requisit es. Concept s of " healt h" vary enorm ously, also, and t end t o reflect cult ural norm s rat her t han et ernal verit ies. I t is m y experience t hat m oral behaviour follows gracefully on spirit ual experience, as one of t hose t hings which are added, but it rem ains elusive when it is pursued in it s own right , or in search of personal advant age. The exercise of will is oft en a funct ion of t he pract ice of m agic, and in m y experience t ends t o int erfere wit h t hat openness t hat is t he essence of m yst ical surrender. DCW]

The unhealt hy are not rej ect ed, but it is dem anded of t he st udent t hat he should have t he will t o lead a healt hy life. I n t his respect he m ust at t ain t he great est possible independence. The good counsels of ot hers, freely best owed t hough generally unsought , are as a rule superfluous. Each m ust endeavor t o t ake care of him self. From t he physical aspect it will be m ore a quest ion of warding off harm ful influences t han of anyt hing else. I n fulfilling our dut ies we m ust oft en do t hings t hat are det rim ent al t o our healt h. We m ust decide at t he right m om ent t o place dut y higher t han t he care of our healt h. But j ust t hink how m uch can be avoided wit h a

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Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

lit t le good will. Dut y m ust in m any cases st and higher t han healt h, oft en, even, t han life it self; but pleasure m ust never st and higher, as far as t he st udent is concerned. For him pleasure can only be a m eans t o healt h and t o life, and in t his connect ion we m ust , above all, be honest and t rut hful wit h ourselves. [ I n short , according t o St einer, in t he exercise of our dut y, it is OK t o harm our healt h; in pursuit of personal pleasure, never. I n St einer's eyes, unlike t hose of Carolyn Myss, separat ion from t he t ribe was sim ply not possible, and t he consequent dut y t o t he t ribe over- ruled personal considerat ions. Carolyn Myss suggest s quit e unequivocally t hat no- one can begin t heir personal spirit ual pat h unt il t hey have freed t hem selvbes from t he aut horit y of t he t ribe. Such a person is, as Carolyn Myss put s it , likely t o be born int o a t ribe which breaks every one of it s prom ises t o him . Dut y is a non- issue. Nonet heless, t he behaviour of such a person is norm ally not so different from t hose m ot ivat ed by dut y; it is sim ply t hat t he source of his behaviour is int ernal, and does not derive from t ribal adm onit ion. DCW]

There is no use in leading an ascet ic life when t he underlying m ot ive is t he sam e in t his case as in ot her enj oym ent s. Som e m ay derive sat isfact ion from ascet icism j ust as ot hers can from wine- bibbing, but t hey m ust not im agine t hat t his sort of ascet icism will assist t hem in at t aining higher knowledge. Many ascribe t o t heir circum st ances everyt hing which apparent ly prevent s t hem from m aking progress. They say t hey cannot develop t hem selves under t heir condit ions of life. Now, m any m ay find it desirable for ot her reasons t o change t heir condit ions of life, but n o http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (4 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

on e n e e d do so for t h e pu r pose of e sot e r ic t r a in in g. For t he lat t er, a person need only do as m uch as possible, what ever his posit ion, t o furt her t he healt h of body and soul. Every kind of work can serve t he whole of hum anit y; and it is a surer sign of great ness of soul t o perceive clearly how necessary for t his whole is a pet t y, perhaps even an offensive em ploym ent t han t o t hink: “ This work is not good enough for m e; I am dest ined for som et hing bet t er.” Of special im port ance for t he st udent is t he st riving for com plet e healt h of m ind. An unhealt hy life of t hought and feeling will not fail t o obst ruct t he pat h t o higher knowledge. Clear, calm t hinking, wit h st abilit y of feeling and em ot ion, form here t he basis of all work. Not hing should be furt her rem oved from t he st udent t han an inclinat ion t oward a fant ast ical, excit able life, t oward nervousness, exaggerat ion, and fanat icism . He should acquire a healt hy out look on all circum st ances of life; he should m eet t he dem ands of life wit h st eady assurance, quiet ly let t ing all t hings m ake t heir im pression on him and reveal t heir m essage. He should be at pains t o do j ust ice t o life on every occasion. All one- sided and ext ravagant t endencies in his sent im ent s and crit icism s should be avoided. Failing t his, he would find his way m erely int o worlds of his own im aginat ion, inst ead of higher worlds; in place of t rut h, his own pet opinions would assert t hem selves. I t is bet t er for t he st udent t o be m at t er- of- fact , t han excit able and fant ast ic. 2 . Th e se con d con dit ion is t h a t t h e st u de n t sh ou ld fe e l h im se lf co- or din a t e d a s a lin k in t h e w h ole of life . Much is included in t he fulfillm ent of t his condit ion, but each can only fulfill it in his own m anner. I f I am a t eacher, and m y pupil does not fulfill m y expect at ions, I m ust not divert m y resent m ent against him but against

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Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

m yself. I m ust feel m yself as one wit h m y pupil, t o t he ext ent of asking m yself: “ I s m y pupil's deficiency not t he result of m y own act ion?” I nst ead of direct ing m y feelings against him I shall rat her reflect on m y own at t it ude, so t hat t he pupil m ay in t he fut ure be bet t er able t o sat isfy m y dem ands. Proceeding from such an at t it ude, a change will com e over t he st udent 's whole way of t hinking. This holds good in all t hings, great or sm all. Such an at t it ude of m ind, for inst ance, alt ers t he way I regard a crim inal. I suspend m y j udgm ent and say t o m yself: “ I am , like him , only a hum an being. Through favorable circum st ances I received an educat ion which perhaps alone saved m e from a sim ilar fat e.” I m ay t hen also com e t o t he conclusion t hat t his hum an brot her of m ine would have becom e a different m an had m y t eachers t aken t he sam e pains wit h him t hey t ook wit h m e. I shall reflect on t he fact t hat som et hing was given t o m e which was wit hheld from him , t hat I enj oy m y fort une precisely because it was denied him . [ Non sequit ur.To dem onst rat e such a precise necessit y would be virt ually im possible. I t is sim ply assert ed wit hout evidence. DCW]

And t hen I shall nat urally com e t o t hink of m yself as a link in t he whole of hum anit y and a sharer in t he responsibilit y for everyt hing t hat occurs. This does not im ply t hat such a t hought should be im m ediat ely t ranslat ed int o ext ernal act s of agit at ion. I t should be cherished in st illness wit hin t he soul. Then quit e gradually it will set it s m ark on t he out ward dem eanor of t he st udent . I n such m at t ers each can only begin by reform ing him self. I t is of no avail, in t he sense of t he foregoing t hought s, t o m ake general dem ands on t he whole of hum anit y. I t

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is easy t o decide what m en ought t o be; but t he st udent works in t he dept hs, not on t he surface. I f would t herefore be quit e wrong t o relat e t he dem and here indicat ed wit h an ext ernal, least of all polit ical, dem ands; wit h such m at t ers t his t raining can have not hing t o do. Polit ical agit at ors know, as a rule, what t o dem and of ot her people; but t hey say lit t le of dem ands on t hem selves. 3. This brings us t o t he t hird condit ion. Th e st u de n t m u st w or k h is w a y u pw a r d t o t h e r e a liza t ion t h a t h is t h ou gh t s a n d fe e lin gs a r e a s im por t a n t for t h e w or ld a s h is a ct ion s. I t m ust be realized t hat it is equally inj urious t o hat e a fellow- being as t o st rike him . The realizat ion will t hen follow t hat by perfect ing ourselves we accom plish som et hing not only for ourselves, but for t he whole world. The world derives equal benefit from our unt aint ed feelings and t hought s as from our good dem eanor, and as long as we cannot believe in t his cosm ic im port ance of our inner life, we are unfit for t he pat h t hat is here described. [ Unfort unat ely, t he word " t aint ed" int roduces m oral values int o t he considerat ion of our t hought s, relat ing t o t he relat ive good or evil t hey are alleged t o produce on ot hers. Harm and benefit are not always easy t o ident ify or est ablish given t he relat ivit y involved always in t hese m at t ers. While I agree t hat t he eschewal of violence is a necessit y I believe it will follow nat urally as we m ove away from considerat ions of power and cont rol and begin t he hom eward pat h of t he prodigal. DCW]

We are only filled wit h t he right fait h in t he significance of our inner self, of our soul, when we work at it s t hough it were at least as real as all ext ernal t hings. We m ust adm it t hat our every feeling produces an effect , j ust as does every act ion of our hand. 4. These words already express t he fourt h condit ion: t o acquire t he convict ion t hat t he real being of m an does not lie in his ext erior but in his int erior. Anyone regarding him self as a product of t he out er world, as a result of t he physical world, cannot succeed in t his esot eric t raining, for t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (7 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

feeling t hat we are beings of soul and spirit form s it s very basis. The acquisit ion of t his feeling renders t he st udent fit t o dist inguish bet ween inner dut y and out ward success. He learns t hat t he one cannot be direct ly m easured by t he ot her. He m ust find t he proper m ean bet ween what is indicat ed by ext ernal condit ions and what he recognizes as t he right conduct for him self. He should not force upon his environm ent anyt hing for which it can have no underst anding, but also he m ust be quit e free from t he desire t o do only what can be appreciat ed by t hose around him . The voice of his own soul st ruggling honest ly t oward knowledge m ust bring him t he one and only recognit ion of t he t rut hs for which he st ands. But he m ust learn as m uch as he possibly can from his environm ent so as t o discover what t hose around him need, and what is good for t hem . I n t his way he will develop wit hin him self what is known in spirit ual science as t he “ spirit ual balance.” An open heart for t he needs of t he out er world lies on one of t he scales, and inner fort it ude and unfalt ering endurance on t he ot her. 5. This brings us t o t he fift h condit ion: st eadfast ness in carrying out a resolut ion. Not hing should induce t he st udent t o deviat e from a resolut ion he m ay have t aken, save only t he percept ion t hat he was in error. Every resolut ion is a force, and if t his force does not produce an im m ediat e effect at t he point t o which it was applied, it works nevert heless on in it s own way. Success is only decisive when an act ion arises from desire. But all act ions arising from desire are wort hless in relat ion t o t he higher worlds. There, love for an act ion is alone t he decisive fact or. I n t his love, every im pulse t hat im pels t he st udent t o act ion should fulfill it self. Undism ayed by failure, he will never grow weary of endeavoring repeat edly t o t ranslat e som e resolut ion int o act ion. And in t his way he reaches t he st age of not wait ing t o see t he out ward effect of his act ions, but of cont ent ing him self wit h perform ing t hem . He will learn t o sacrifice his act ions, even his whole being, t o t he world, however t he world m ay receive his sacrifice. Readiness for a sacrifice, for an offering such as t his, m ust be shown by all who would pursue t he pat h of esot eric t raining. 6. A sixt h condit ion is t he developm ent of a feeling of t hankfulness for everyt hing http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (8 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

wit h which m an is favored. We m ust realize t hat our exist ence is a gift from t he ent ire universe. How m uch is needed t o enable each one of us t o receive and m aint ain his exist ence! How m uch t o we not owe t o nat ure and t o our fellow hum an beings! Thought s such as t hese m ust com e nat urally t o all who seek esot eric t raining, for if t he lat t er do not feel inclined t o ent ert ain t hem , t hey will be incapable of developing wit hin t hem selves t hat all- em bracing love which is necessary for t he at t ainm ent of higher knowledge. Not hing can reveal it self t o us which we do not love. And every revelat ion m ust fill us wit h t hankfulness, for we ourselves are t he richer for it . 7. All t hese condit ions m ust be unit ed in a sevent h: t o regard life unceasingly in t he m anner dem anded by t hese condit ions. The st udent t hus m akes it possible t o give his life t he st am p of uniform it y. All his m odes of expression will, in t his way, be brought int o harm ony, and no longer cont radict each ot her. And t hus he will prepare him self for t he inner t ranquillit y he m ust at t ain during t he prelim inary st eps of his t raining. Anyone sincerely showing t he good will t o fulfill t hese condit ions m ay decide t o seek esot eric t raining. He will t hen be ready t o follow t he advice given above. Much of his advice m ay appear t o be m erely on t he surface, and m any will perhaps say t hat t hey did not expect t he t raining t o proceed in such st rict form s. But everyt hing int erior m ust m anifest it self in an ext erior way, and j ust as a pict ure is not evident when it exist s only in t he m ind of t he paint er, so, t oo, t here can be no esot eric t raining wit hout out ward expression. Disregard for st rict form s is only shown by t hose who do not now t hat t he ext erior is t he avenue of expression for t he int erior. No doubt it is t he spirit t hat really m at t ers, and not t he form ; but j ust as form wit hout spirit is null and void, so also would spirit rem ain inact ive if it did not creat e for it self a form . The above condit ions are calculat ed t o render t he st udent st rong enough t o fulfill t he furt her dem ands m ade on him during t his t raining. I f he fail in t hese condit ions he will hesit at e before each new dem and, and wit hout t hem he will lack t hat fait h in m an which he m ust possess. For all st riving for t rut h m ust be founded on fait h in and t rue love for m an. But t hough t his is t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (9 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

foundat ion it is not t he source of all st riving for t rut h, for such st riving can only flow from t he soul's own fount ain- head of st rengt h. And t he love of m an m ust gradually widen t o a love for all living creat ures, yes, for all exist ence. Through failure t o fulfill t he condit ion here given, t he st udent will lack t he perfect love for everyt hing t hat fashions and creat es, and t he inclinat ion t o refrain from all dest ruct ion as such. He m ust so t rain him self t hat not only in his act ions but also in his words, feelings, and t hought s he will never dest roy anyt hing for t he sake of dest ruct ion. His j oy m ust be in growt h and life, and he m ust only lend his hand t o dest ruct ion, when he is also able, t hrough and by m eans of dest ruct ion, t o prom ot e new life. This does not m ean t hat t he st udent m ust sim ply look on while evil runs riot , but rat her t hat he m ust seek even in evil t hat side t hrough which he m ay t ransform it int o good. He will t hen see m ore and m ore clearly t hat evil and im perfect ion m ay best be com bat ed by t he creat ion of t he good and t he perfect . The st udent knows t hat out of not hing, not hing can be creat ed, but also t hat t he im perfect can be t ransform ed int o t he perfect . Anyone developing wit hin him self t he disposit ion t o creat e, will soon find him self capable of facing evil in t he right way. I t m ust be clearly realized t hat t he purpose of t his t raining is t o build and not t o dest roy. The st udent should t herefore bring wit h him t he good will for sincere and devot ed work, and not t he int ent ion t o crit icize and dest roy. He should be capable of devot ion, for he m ust learn what he does not yet know; he should look reverent ly on t hat which discloses it self. Work and devot ion, t hese are t he fundam ent al qualit ies which m ust be dem anded of t he st udent . Som e com e t o realize t hat t hey are m aking no progress, t hough in t heir own opinion t hey are unt iringly act ive. The reason is t hat t hey have not grasped t he m eaning of work and devot ion in t he right way. Work done for t he sake of success will be t he least successful, and learning pursued wit hout devot ion will be t he least conducive t o progress. Only t he love of work, and not of success, leads t o progress. And if in learning t he st udent seeks st raight t hinking and sound j udgm ent , he need not st unt his devot ion by doubt s and suspicions. We are not http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (10 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

reduced t o service subj ect ion in list ening t o som e inform at ion wit h quiet devot ion and because we do not at once oppose it wit h our own opinion. Anyone having advanced som e way in t he at t ainm ent of higher knowledge knows t hat he owes everyt hing t o quiet at t ent ion and act ive reflect ion, and not t o willful personal j udgm ent . We should always bear in m ind t hat we do not need t o learn what we are already able t o j udge. Therefore if our sole int ent ion is t o j udge, we can learn not hing m ore. Esot eric t raining, however, cent er in learning; we m ust have absolut ely t he good will t o be learners. I f we cannot underst and som et hing, it is far bet t er not t o j udge t han t o j udge adversely. We can wait unt il lat er for a t rue underst anding. The higher we clim b t he ladder of knowledge, t he m ore do we require t he facult y of list ening wit h quiet devot ion. All percept ion of t rut h, all life and act ivit y in t he world of t he spirit , becom e subt le and delicat e in com parison wit h t he processes of t he ordinary int ellect and of life in t he physical world. The m ore t he sphere of our act ivit y widens out before us, t he m ore delicat e are t he processes in which we are engaged. I t is for t his reason t hat m en arrive at such different opinions and point s of view regarding t he higher regions. But t here is one and only one opinion regarding higher t rut hs and t his one opinion is wit hin reach of all who, t hrough work and devot ion, have so risen t hat t hey can really behold t rut h and cont em plat e it . Opinions differing from t he one t rue opinion can only be arrived at when people, insufficient ly prepared, j udge in accordance wit h t heir pet t heories, t heir habit ual ways of t hought , and so fort h. Just as t here is only one correct opinion concerning a m at hem at ical problem , so also is t his t rue wit h regard t o t he higher worlds. But before such an opinion can be reached, due preparat ion m ust first be undergone. I f t his were only considered, t he condit ions at t ached t o esot eric t raining would be surprising t o none. I t is indeed t rue t hat t rut h and t he higher life abide in every soul, and t hat each can and m ust find t hem for him self But t hey lie deeply buried, and can only be brought up from t heir deep shaft s aft er all obst acles have been cleared away. Only t he experienced can advise how t his m ay be done. Such http://homepages.ihug.co.nz/~dcandmkw/spirit/stein7.htm (11 of 12)1/4/2007 8:01:34 AM

Steiner: Knowledge of the Higher Worlds: The Conditions of Esoteric Training

advice is found in spirit ual science. No t rut h is forced on anyone; no dogm a is proclaim ed; a way only is point ed out . I t is t rue t hat everyone could find t his way unaided, but only perhaps aft er m any incarnat ions. By esot eric t raining t his way is short ened. We t hus reach m ore quickly a point from which we can cooperat e in t hose worlds where t he salvat ion and evolut ion of m an are furt hered by spirit ual work. This brings t o an end t he indicat ions t o be given in connect ion wit h t he at t ainm ent of knowledge of higher worlds. I n t he following chapt er, and in furt her connect ion wit h t he above, it will be shown how t his developm ent affect s t he higher elem ent s of t he hum an organism ( t he soulorganism or ast ral body, and t he spirit or t hought body.) I n t his way t he indicat ions here given will be placed in a new light , and it will be possible t o penet rat e t hem in a deeper sense.

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Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

6 . Som e Re su lt s of I n it ia t ion One of t he fundam ent al principles of t rue spirit ual science is t hat t he one who devot es him self t o it s st udy should do so wit h full consciousness; he should at t em pt not hing and pract ice not hing wit hout knowledge of t he effect produced. A t eacher of spirit ual science who gives advice or inst ruct ion will, at t he sam e t im e, always explain t o t hose st riving for higher knowledge t he effect s produced on body, soul and spirit , if his advice and inst ruct ions be followed. Som e effect s produced upon t he soul of t he st udent will here be indicat ed. For only t hose who know such t hings as t hey are here com m unicat ed can undert ake in full consciousness t he exercises t hat lead t o knowledge of t he higher worlds. Wit hout t he lat t er no genuine esot eric t raining is possible, for it m ust be underst ood t hat all groping in t he dark is discouraged, and t hat failure t o pursue t his t raining wit h open eyes m ay lead t o m edium ship, but not t o exact clairvoyance in t he sense of spirit ual science. The exercises described in t he preceding chapt ers, if pract iced in t he right way, involve cert ain changes in t he organism of t he soul ( ast ral body) . The lat t er is only percept ible t o t he clairvoyant , and m ay be com pared t o a cloud, psycho- spirit ually lum inous t o a cert ain degree, in t he cent er of which t he physical body is discernible. ( A descript ion will be found in t he aut hor's book, Theosophy.) I n t his ast ral body desires, lust s, passions, and ideas becom e visible in a spirit ual way. Sensual appet it es, for inst ance, creat e t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (1 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

im pression of a dark red radiance wit h a definit e shape; a pure and noble t hought finds it s expression in a reddish- violet radiance; t he clear- cut concept of t he logical t hinker is experienced as a yellowish figure wit h sharply defined out line; t he confused t hought of t he m uddled head appears as a figure wit h vague out line. The t hought s of a person wit h one- sided, queer views appear sharply out lined but im m obile, while t he t hought s of people accessible t o t he point s of view of ot hers are seen t o have m obile, changeable out lines. ( I n all t hese and t he following descript ions it m ust be not ed t hat by seeing a color, spirit ual seeing is m eant . When t he clairvoyant speaks of “ seeing red,” he m eans: “ I have an experience, in a psycho- spirit ual way, which is equivalent t o t he physical experience when an im pression of red is received.” This m ode of expression is here used because it is perfect ly nat ural t o t he clairvoyant . I f t his point is over- looked, a m ere colorvision m ay easily be m ist aken for a genuine clairvoyant experience.) The furt her t he st udent advances in his inner developm ent , t he m ore regular will be t he different iat ion wit hin his ast ral body. The lat t er is confused and undifferent iat ed in t he case of a person of undeveloped inner life; yet t he clairvoyant can perceive even t he unorganized ast ral body as a figure st anding out dist inct ly from it s environm ent . I t ext ends from t he cent er of t he head t o t he m iddle of t he physical body, and appears like an independent body possessing cert ain organs. The organs now t o be considered are percept ible t o t he clairvoyant near t he following part of t he physical body: t he first bet ween t he eyes; t he second near t he larynx; t he t hird in t he region of t he heart ; t he fourt h in t he so- called pit of t he st om ach; t he fift h and sixt h are sit uat ed in t he abdom en. These organs are t echnically known as wheels, chakram s, or lot us flowers. They are so called on account of t heir likeness t o wheels or flowers, but of course it should be clearly underst ood t hat such an expression is not t o be applied m ore lit erally t han is t he t erm “ wings” when referring t o t he t wo halves of t he lungs. Just as t here is no quest ion of wings in t he case of t he lungs, so, t oo, in t he case of t he lot us flowers t he expression m ust be t aken figurat ively. I n undeveloped persons t hese lot us http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (2 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

flowers are dark in color, m ot ionless and inert . I n t he clairvoyant , however, t hey are lum inous, m obile, and of variegat ed color. Som et hing of t his kind applies t o t he m edium , t hough in a different way; t his quest ion, however, need not be pursued here any furt her. Now, when t he st udent begins his exercises, t he lot us flowers becom e m ore lum inous; lat er on t hey begin t o revolve. When t his occurs, clairvoyance begins. For t hese flowers are t he sense- organs of t he soul, and t heir revolut ions express t he fact t hat t he clairvoyant perceives supersensibly. What was said previously concerning spirit ual seeing applies equally t o t hese revolut ions and even t o t he lot us flowers t hem selves. No one can perceive t he supersensible unt il he has developed his ast ral senses in t his way. Thanks t o t he spirit ual organ sit uat ed in t he vicinit y of t he larynx, it becom es possible t o survey clairvoyant ly t he t hought s and m ent alit y of ot her beings, and t o obt ain a deeper insight int o t he t rue laws of nat ural phenom ena. The organ sit uat ed near t he heart perm it s of clairvoyant knowledge of t he sent im ent s and disposit ion of ot her souls. When developed, t his organ also m akes it possible t o observe cert ain deeper forces in anim als and plant s. By m eans of t he organ in t he so- called pit of t he st om ach, knowledge is acquired of t he t alent s and capacit ies of souls; by it s m eans, t oo, t he part played by anim als, plant s, st ones, m et als, at m ospheric phenom ena and so on in t he household of nat ure becom es apparent . The organ in t he vicinit y of t he larynx has sixt een pet als or spokes; t he one in t he region of t he heart t welve, and t he one in t he pit of t he st om ach t en. Now cert ain act ivit ies of t he soul are connect ed wit h t he developm ent of t hese organs, and anyone devot ing him self t o t hem in a cert ain definit e way cont ribut es som et hing t o t he developm ent of t he corresponding organs. I n t he sixt een- pet alled lot us, eight of it s sixt een pet als were developed in t he rem ot e past during an earlier st age of hum an evolut ion. Man him self cont ribut ed not hing t o t his developm ent ; he received t hem as a gift from nat ure, at a t im e when his consciousness was in a dull, dream y condit ion. At t hat st age of hum an evolut ion t hey were in act ive use, but t he m anner of t heir act ivit y was only com pat ible wit h http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (3 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

t hat dull st at e of consciousness. As consciousness becam e clearer and bright er, t he pet als becam e obscured and ceased t heir act ivit y. Man him self can now develop t he rem aining eight pet als by m eans of conscious exercises, and t hereby t he whole lot us flower becom es lum inous and m obile. The acquisit ion of cert ain facult ies depends on t he developm ent of each one of t he sixt een pet als. Yet , as already shown, only eight can be consciously developed; t he rem ainder t hen appear of t heir own accord. The developm ent proceeds in t he following m anner. The st udent m ust first apply him self wit h care and at t ent ion t o cert ain funct ions of t he soul hit hert o exercised by him in a careless and inat t ent ive m anner. There are eight such funct ions. The first is t he way in which ideas and concept ions are acquired. I n t his respect people usually allow t hem selves t o be led by chance alone. They see or hear one t hing or anot her and form t heir ideas accordingly. As long as t his is t he case t he sixt een pet als of t he lot us flower rem ain ineffect ive. I t is only when t he st udent begins t o t ake his self- educat ion in hand, in t his respect , t hat t he pet als becom e effect ive. His ideas and concept ions m ust be guarded; each single idea should acquire significance fore him ; he should see it in a definit e m essage inst ruct ing him concerning t he t hings of t he out er world, and he should derive no sat isfact ion from ideas devoid of such significance. He m ust govern his m ent al life so t hat it becom es a t rue m irror of t he out er world, and direct his effort t o t he exclusion of incorrect ideas from his soul. The second of t hese funct ions is concerned wit h t he cont rol of resolut ions. The st udent m ust not resolve upon even t he m ost t rifling act wit hout well- founded and t horough considerat ion. Thought less and m eaningless act ions should be foreign t o his nat ure. He should have wellconsidered grounds for everyt hing he does, and abst ain from everyt hing t o which no significant m ot ive urges him . The t hird funct ion concerns speech. The st udent should ut t er no word t hat is devoid of sense and m eaning; all t alking for t he sake of t alking draws him away from his pat h. He m ust avoid t he usual kind of conversat ion, wit h it s prom iscuous discussion of indiscrim inat ely varied t opics. This does not im ply his http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (4 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

preclusion from int ercourse wit h his fellows. I t is precisely in such int ercourse t hat his conversat ion should develop t o significance. He is ready t o converse wit h everyone, but he does so t hought fully and wit h t horough deliberat ion. He never speaks wit hout grounds for what he says. He seeks t o use neit her t oo m any nor t oo few words. The fourt h is t he regulat ion of out ward act ion. The st udent t ries t o adj ust his act ions in such a way t hat t hey harm onize wit h t he act ions of his fellowm en and wit h t he event s in his environm ent . He refrains from act ions which are dist urbing t o ot hers and in conflict wit h his surroundings. He seeks t o adj ust his act ions so t hat t hey com bine harm oniously wit h his surroundings and wit h his posit ion in life. When an ext ernal m ot ive causes him t o act he considers how he can best respond. When t he im pulse proceeds from him self he weighs wit h m inut e care t he effect s of his act ivit y. The fift h funct ion includes t he m anagem ent of t he whole of life. The st udent endeavors t o live in conform it y wit h bot h nat ure and spirit . Never overhast y, he is also never indolent . Excessive act ivit y and laziness are equally alien t o him . He looks upon life as a m eans for work and disposes it accordingly. He regulat es his habit s and t he care of his healt h in such a way t hat a harm onious whole is t he out com e. The sixt h is concerned wit h hum an endeavor. The st udent t est s his capacit ies and proficiency, and conduct s him self in t he light of such self- knowledge. He at t em pt s not hing beyond his powers, yet seem s t o om it not hing wit hin t heir scope. On t he ot her hand, he set s him self aim s t hat have t o do wit h t he ideals and t he great dut ies of a hum an being. He does not m echanically regard him self as a wheel in t he vast m achinery of m ankind but seeks t o com prehend t he t asks of his life, and t o look out beyond t he lim it of t he daily and t rivial. He endeavors t o fulfill his obligat ions ever bet t er and m ore perfect ly. The sevent h deals wit h t he effort t o learn as m uch from life as possible. Not hing passes before t he st udent wit hout giving him occasion t o accum ulat e experience which is of value t o him for life. I f he has perform ed anyt hing wrongly or im perfect ly, he let s t his be an incent ive for m eet ing t he sam e cont ingency lat er on right ly and perfect ly. When ot hers act he observes t hem wit h t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (5 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

sam e end in view. He t ries t o gat her a rich st ore of experience, ever ret urning t o it for counsel; nor indeed will he ever do anyt hing wit hout looking back on experiences from which he can derive help in his decisions and affairs. Finally, t he eight h is as follows: The st udent m ust , from t im e t o t im e, glance int rospect ively int o him self, sink back int o him self, t ake counsel wit h him self, form and t est t he fundam ent al principles of his life, run over in his t hought s t he sum t ot al of his knowledge, weigh his dut ies, and reflect upon t he cont ent and aim of life. All t hese t hings have been m ent ioned in t he preceding chapt ers; here t hey are m erely recapit ulat ed in connect ion wit h t he developm ent of t he sixt een- pet alled lot us. By m eans of t hese exercises t he lat t er will becom e ever m ore and m ore perfect , for it is upon such exercises t hat t he developm ent of clairvoyance depends. The bet t er t he st udent 's t hought s and speech harm onize wit h t he processes in t he out er world, t he m ore quickly will he develop t his facult y. Whoever t hinks and speaks what is cont rary t o t rut h dest roys som et hing in t he germ of his sixt een- pet alled lot us. Trut hfulness, upright ness, and honest y are in t his connect ion creat ive forces, while m endacit y, deceit fulness, and dishonest y are dest ruct ive forces. The st udent m ust realize, however, t hat act ual deeds are needed, and not m erely good int ent ions. I f I t hink or say anyt hing t hat does not conform wit h realit y, I kill som et hing in m y spirit ual organs, even t hough I believe m y int ent ions t o be ever so good. I t is here as wit h t he child which needs m ust burn it self when it t ouches fire, even t hough it did so out of ignorance. The regulat ion of t he above act ivit ies of t he soul in t he m anner described causes t he sixt eenpet alled lot us t o shine in glorious hues, and im part s t o it a definit e m ovem ent . Yet it m ust be not ed t hat t he facult y of clairvoyance cannot m ake it s appearance before a definit e degree of developm ent of t he soul has been reached. I t cannot appear as long as it is irksom e for t he st udent t o regulat e his life in t his m anner. He is st ill unfit as long as t he act ivit ies described above are a m at t er of special pre- occupat ion for him The first t races of clairvoyance only appear when he has reached t he point of being able t o live in t he specified way, as a http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (6 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

person habit ually lives. These t hings m ust t hen no longer be laborious, but m ust have becom e a m at t er of course. There m ust be no need for him t o be cont inually wat ching him self and urging him self on t o live in t his way. I t m ust all have becom e a m at t er of habit . Now t his lot us flower m ay be m ade t o develop in anot her way by following cert ain ot her inst ruct ions. But all such m et hods are rej ect ed by t rue spirit ual science, for t hey lead t o t he dest ruct ion of physical healt h and t o m oral ruin. They are easier t o follow t han t hose here described. The lat t er, t hough prot ract ed and difficult , lead t o t he t rue goal and cannot but st rengt hen m orally. The dist ort ed developm ent of a lot us flower result s not only in illusions and fant ast ic concept ions, should a cert ain degree of clairvoyance be acquired, but also in errors and inst abilit y in ordinary life. Such a developm ent m ay be t he cause of t im idit y, envy, vanit y, haught iness, willfulness and so on in a person who hit hert o was free from t hese defect s. I t has already been explained t hat eight of t he sixt een pet als of t his lot us flower were developed in a rem ot e past , and t hat t hese will re- appear of t hem selves in t he course of esot eric developm ent . All t he effort and at t ent ion of t he st udent m ust be devot ed t o t he rem aining eight . Fault y t raining m ay easily result in t he re- appearance of t he earlier pet als alone, while t he new pet als rem ain st unt ed. This will ensue especially if t oo lit t le logical, rat ional t hinking is em ployed in t he t raining. I t is of suprem e im port ance t hat t he st udent should be a rat ional and clear- t hinking person, and of furt her im port ance t hat he should pract ice t he great est clarit y of speech. People who begin t o have som e present im ent of supersensible t hings are apt t o wax t alkat ive on t his subj ect , t hereby ret arding t heir norm al developm ent . The less one t alks about t hese m at t ers t he bet t er. Only som eone who has achieved a cert ain degree of clarit y should speak about t hem . At t he beginning of t heir inst ruct ion, st udent s are as a rule ast onishes at t he t eacher's lack of curiosit y concerning t heir own experiences. I t would be m uch bet t er for t hem t o rem ain ent irely silent on t his subj ect , and t o cont ent t hem selves wit h m ent ioning only whet her t hey have been successful or unsuccessful in perform ing t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (7 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

exercises and observing t he inst ruct ions given t hem . For t he t eacher has quit e ot her m eans of est im at ing t heir progress t han t he st udent s' own st at em ent s. The eight pet als now under considerat ion always becom e a lit t le hardened t hrough such st at em ent s, whereas t hey should be kept soft and supple. The following exam ple t aken, for t he sake of clarit y, not from t he supersensible world but from ordinary life, will illust rat e t his point . Suppose I hear a piece of news and t hereupon im m ediat ely form an opinion. Short ly aft erwards I receive som e furt her news which does not t ally wit h t he previous inform at ion. I am t hereby obliged t o reverse m y previous j udgm ent . The result is an unfavorable influence upon m y sixt een- pet alled lot us. Quit e t he cont rary would have been t he case had I , in t he first place, suspended j udgm ent , and rem ained silent bot h inwardly in t hought and out wardly in word concerning t he whole affair, unt il I had acquired reliable grounds for form ing m y j udgm ent . Caut ion in t he form at ion and pronouncem ent of j udgm ent s becom es, by degrees, t he special charact erist ic of t he st udent . On t he ot her hand his recept ivit y for im pressions and experiences increases; he let s t hem pass over him silent ly, so as t o collect and have t he largest possible num ber of fact s at his disposal when t he t im e com es t o form his opinions. Bluish- red and reddish- pink shades color t he lot us flower as t he result of such circum spect ion, whereas in t he opposit e case dark red and orange shades appear. ( St udent s will recognize in t he condit ions at t ached t o t he developm ent of t he sixt een- pet alled lot us t he inst ruct ions given by t he Buddha t o his disciples for t he Pat h. Yet t here is no quest ion here of t eaching Buddhism , but of describing condit ions governing developm ent which are t he nat ural out com e of spirit ual science. The fact t hat t hese condit ions correspond wit h cert ain t eachings of t he Buddha is no reason for not finding t hem t rue in t hem selves.) The t welve- pet alled lot us sit uat ed in t he region of t he heart is developed in a sim ilar way. Half it s pet als, t oo, were already exist ent and in act ive use in a rem ot e st age of hum an evolut ion. Hence t hese six pet als need not now be especially developed in esot eric t raining; t hey appear of t hem selves and begin t o revolve when t he st udent set s http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (8 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

t o work on t he ot her six. Here again he learns t o prom ot e t his developm ent by consciously cont rolling and direct ing cert ain inner act ivit ies in a special way. I t m ust be clearly underst ood t hat t he percept ions of each single organ of soul or sprit bear a different charact er. The t welve and sixt een- pet alled lot us flowers t ransm it quit e different percept ions. The lat t er perceives form s. The t hought s and m ent alit y of ot her beings and t he laws governing nat ural phenom ena becom e m anifest , t hrough t he sixt een- pet alled lot us, as figures, not rigid m ot ionless figures but m obile form s filled wit h life. The clairvoyant in whom t his sense is developed can describe, for every m ode of t hought and for every law of nat ure, a form which expresses t hem . A revengeful t hought , for exam ple, assum es an arrow- like, pronged form , while a kindly t hought is oft en form ed like an opening flower, and so on. Clear- cut , significant t hought s are regular and sym m et rical in form , while confused t hought s have wavy out lines. Quit e different percept ions are received t hrough t he t welve- pet alled lot us. These percept ions m ay, in a sense, be likened t o warm t h and cold, as applied t o t he soul. A clairvoyant equipped wit h t his facult y feels t his warm t h and cold st ream ing out from t he form s discerned by t he sixt eenpet alled lot us. Had he developed t he sixt een and not t he t welve- pet alled lot us he would only perceive, in t he kindly t hought , for inst ance, t he figure described above, while a clairvoyant in whom bot h senses were developed would also not ice what can only be described as soul- warm t h, flowing from t he t hought . I t would be not ed in passing t hat esot eric t raining never develops one organ wit hout t he ot her, so t hat t he abovem ent ioned exam ple m ay be regarded as a hypot het ical case in behalf of clarit y. The t welve- pet alled lot us, when developed, reveals t o t he clairvoyant a deep underst anding of t he processes of nat ure. Rays of soulwarm t h issue from every m anifest at ion of growt h and developm ent , while everyt hing in t he process of decay, dest ruct ion, ruin, gives an im pression of cold. The developm ent of t his sense m ay be furt hered in t he following m anner. To begin wit h, t he st udent endeavors t o regulat e his sequence of t hought ( cont rol of t hought ) . Just as t he sixt een- pet alled lot us is developed http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (9 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

by cult ivat ing t hought s t hat conform wit h t rut h and are significant , so, t oo, t he t welve- pet alled lot us is developed by inwardly cont rolling t he t rains of t hought . Thought s t hat dart t o and fro like will- o'- t he- wisps and follow each ot her in no logical or rat ional sequence, but m erely by pure chance, dest roy it s form . The closer t hought is m ade t o follow upon t hought , and t he m ore st rict ly everyt hing of illogical nat ure is avoided, t he m ore suit able will be t he form t his sense organ develops. I f t he st udent hears illogical t hought s he im m ediat ely let s t he right t hought s pass t hrough his m ind. He should not , however, wit hdraw in a loveless way from what is perhaps an illogical environm ent in order t o furt her his own developm ent . Neit her should he feel him self im pelled t o correct all t he illogical t hought s expressed around him . He should rat her silent ly coordinat e t he t hought s as t hey pour in upon him , and m ake t hem conform t o logic and sense, and at t he sam e t im e endeavor in every case t o ret ain t his sam e m et hod in his own t hinking. An equal consist ency in his act ions form s t he second requirem ent ( cont rol of act ions) . All inconst ancy, all disharm ony of act ion, is baneful for t he lot us here in quest ion. When t he st udent perform s som e act ion he m ust see t o it t hat his succeeding act ion follows in logical sequence, for if he act s from day t o day wit h variable int ent he will never develop t he facult y here considered. The t hird requirem ent is t he cult ivat ion of endurance ( perseverance) . The st udent is im pervious t o all influences which would divert him from t he goal he has set him self, as long as he can regard it as t he right goal. For him , obst acles cont ain a challenge t hat im pels him t o surm ount t hem , but never a reason for giving up. The fourt h requirem ent is forbearance ( t olerance) t oward persons, creat ures, and also circum st ances. The st udent suppresses all superfluous crit icism of everyt hing t hat is im perfect , evil and bad, and seeks rat her t o underst and everyt hing t hat com es under his not ice. Even as t he sun does not wit hdraw it s light from t he bad and t he evil, so he, t oo, does not refuse t hem an int elligent sym pat hy. Should som e t rouble befall him he does not proceed t o condem n and crit icize, but accept s t he inevit able, and endeavors t o t he best of his abilit y t o give t he m at t er a t urn for t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (10 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

best . He does not consider t he opinions of ot hers m erely from his own st andpoint , but seeks t o put him self int o t he ot her's posit ion. The fift h requirem ent is im part ialit y t oward everyt hing t hat life brings. I n t his connect ion we speak of fait h and t rust . The st udent m eet s every hum an being and every creat ure wit h t his t rust , and let s it inspire his every act ion. Upon hearing som e inform at ion, he never says t o him self: “ I don't believe it ; it cont radict s m y present opinions.” He is far rat her ready t o t est and rect ify his views and opinions. He ever rem ains recept ive for everyt hing t hat confront s him , and he t rust s in t he efficacy of his undert akings. Tim idit y and skept icism are banished from his being. He harbors a fait h in t he power of his int ent ions. A hundred failures cannot rob him of t his fait h. This is t he “ fait h which can m ove m ount ains.” The sixt h requirem ent is t he cult ivat ion of a cert ain inner balance ( equanim it y) . The st udent endeavors t o ret ain his com posure in t he face of j oy and sorrow, and eradicat es t he t endency t o fluct uat e bet ween t he sevent h heaven of j oy and t he dept hs of despair. Misfort une and danger, fort une and advancem ent alike find him ready arm ed. The reader will recognize in t he qualit ies here described t he six at t ribut es which t he candidat e for init iat ion st rives t o acquire. The int ent ion has been t o show t heir connect ion wit h t he spirit ual organ known as t he t welvepet alled lot us flower. As before, special inst ruct ions can be given t o bring t his lot us flower t o fruit ion, but here again t he perfect sym m et ry of it s form depends on t he developm ent of t he qualit ies m ent ioned, t he neglect of which result s in t his organ being form ed int o a caricat ure of it s proper shape. I n t his case, should a cert ain clairvoyance be at t ained, t he qualit ies in quest ion m ay t ake an evil inst ead of a good direct ion. A person m ay becom e int olerant , t im id, or cont ent ious t oward his environm ent ; m ay, for inst ance, acquire som e feeling for t he sent im ent s of ot hers, and for t his reason shun t hem or hat e t hem . This m ay even reach t he point where, by reason of t he inner coldness t hat overwhelm s him when he hears repugnant opinions, he is unable t o list en, or he m ay behave in an obj ect ionable m anner. The developm ent of t his organ m ay be accelerat ed if, in addit ion t o all t hat has been http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (11 of 30)1/4/2007 8:01:44 AM

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st at ed, cert ain ot her inj unct ions are observed which can only be im part ed t o t he st udent by word of m out h. Yet t he inst ruct ions given above do act ually lead t o genuine esot eric t raining, and m ore- over, t he regulat ion of life in t he way described can be advant ageous t o all who cannot or will not undergo esot eric t raining. For it does not fail t o produce an effect upon t he organism of t he soul, even t hough slowly. As regards t he esot eric st udent , t he observance of t hese principles is indispensable. Should he at t em pt esot eric t raining wit hout conform ing t o t hem , t his could only result in his ent ering t he higher worlds wit h inadequat e organs, and inst ead of perceiving t he t rut h he would be subj ect t o decept ions and illusions. He would at t ain a cert ain clairvoyance, but for t he m ost part , be t he vict im of great er blindness t han before. Form erly he at least st ood firm ly wit hin t he physical world; now he looks beyond t his physical world and grows confused about it before acquiring a firm foot ing in a higher world. All power of dist inguishing t rut h from error would t hen perhaps fail him , and he would ent irely lose his way in life. I t is j ust for t his reason t hat pat ience is so necessary in t hese m at t ers. I t m ust ever be borne in m ind t hat t he inst ruct ions given in esot eric t raining m ay go no furt her t han is com pat ible wit h t he willing readiness shown t o develop t he lot us flowers t o t heir regular shape. Should t hese flowers be brought t o fruit ion before t hey have quiet ly at t ained t heir correct form , m ere caricat ures would be t he result . Their m at urit y can be brought about by t he special inst ruct ions given in esot eric t raining, but t heir form is dependent on t he m et hod of life described above. An inner t raining of a part icularly int im at e charact er is necessary for t he developm ent of t he t en- pet alled lot us flower, for it is now a quest ion of learning consciously t o cont rol and dom inat e t he sense- im pressions t hem selves. This is of part icular im port ance in t he init ial st ages of clairvoyance, for it is only by t his m eans t hat a source of count less illusions and fancies is avoided. People as a rule do not realize by what fact ors t heir sudden ideas and m em ories are dom inat ed, and how t hey are produced. Consider t he following case. Som eone is t raveling by railway; his m ind is busy wit h http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (12 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

one t hought ; suddenly is t hought diverges; he recollect s an experience t hat befell him years ago and int erweaves it wit h his present t hought . He did not not ice t hat in looking t hrough t he window he had caught sight of a person who resem bled anot her int im at ely connect ed wit h t he recollect ed experience. He rem ains conscious, not of what he saw, but of t he effect it produced, and t hus believes t hat it all cam e t o him of it s own accords. How m uch in life occurs in such a way! How great is t he part played in our life by t hings we hear and learn, wit hout our consciously realizing t he connect ion! Som eone, for inst ance, cannot bear a cert ain color, but does not realize t hat t his is due t o t he fact t hat t he schoolm ast er who used t o worry him m any years ago wore a coat of t hat color. I nnum erable illusions are based upon such associat ions. Many t hings leave t heir m ark upon t he soul while rem aining out side t he pale of consciousness. The following m ay occur. Som eone reads in t he paper about t he deat h of a wellknown person, and fort hwit h claim s t o have had a present im ent of it yest erday, alt hough he had neit her heard nor seen anyt hing t hat m ight have given rise t o such a t hought . And indeed it is quit e t rue t hat t he t hought occurred t o him yest erday, as t hough of it s own accord, t hat t his part icular person would die; only one t hing escaped his at t ent ion: t wo or t hree hours before t his t hought occurred t o him yest erday, he went t o visit an acquaint ance; a newspaper lay on t he t able; he did not act ually read it , but his eyes unconsciously fell on t he announcem ent of t he dangerous illness of t he person in quest ion. He rem ained unconscious of t he im pression he had received, and yet t his im pression result ed in his present im ent . Reflect ion upon t hese m at t ers will show how great is t he source of illusion and fant asy cont ained in such associat ions. I t is j ust t his source which m ust be dam m ed up by all who seek t o develop t heir t en- pet alled lot us flower. Deeply hidden charact erist ics in ot her souls can be perceived by t his organ, but t heir t rut h depends on t he at t ainm ent of im m unit y from t he above- m ent ioned illusions. For t his purpose it is necessary t hat t he st udent should cont rol and dom inat e everyt hing t hat seeks t o influence him from out side. He should reach t he point of really http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (13 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

receiving no im pressions beyond t hose he wishes t o receive. This can only be achieved by t he developm ent of a powerful inner life; by an effort of t he will he only allows such t hings t o im press him t o which his at t ent ion is direct ed, and he act ually evades all im pressions t o which he does not volunt arily respond. I f he sees som et hing it is because he wills t o see it , and if he does not volunt arily t ake not ice of som et hing it is act ually non- exist ent for him . The great er t he energy and inner act ivit y devot ed t o t his work, t he m ore ext ensively will t his facult y be at t ained. The st udent m ust avoid all vacuous gazing and m echanical list ening. For him only t hose t hings exist t o which he t urns his eye or his ear. He m ust pract ice t he power of hearing not hing, even in t he great est dist urbance, if he does not will t o hear; and he m ust m ake his eyes unim pressionable t o t hings of which he does not part icularly t ake not ice. He m ust be shielded as by an inner arm or against all unconscious im pressions. I n t his connect ion t he st udent m ust devot e special care t o his t hought - life. He singles out a part icular t hought and endeavors t o link wit h it only such ot her t hought s as he can him self consciously and volunt arily produce. He rej ect s all casual ideas and does not connect t his t hought wit h anot her unt il he has invest igat ed t he origin of t he lat t er. He goes st ill furt her. I f, for inst ance, he feels a part icular ant ipat hy for som et hing, he will com bat it and endeavor t o est ablish a conscious relat ion bet ween him self and t he t hing in quest ion. I n t his way t he unconscious elem ent s t hat int rude int o his soul will becom e fewer and fewer. Only by such severe self- discipline can t he t en- pet alled lot us flower at t ain it s proper form . The st udent 's inner life m ust becom e a life of at t ent ion, and he m ust learn really t o hold at a dist ance everyt hing t o which he should not or does not wish t o direct his at t ent ion. I f t his st rict self- discipline be accom panied by m edit at ion as prescribed in esot eric t raining, t he lot us flower in t he region of t he pit of t he st om ach com es t o m at urit y in t he right way, and light and color of a spirit ual kind are now added t o t he form and warm t h percept ible t o t he organs described above. The t alent s and facult ies of ot her beings are t hereby revealed, also t he forces and t he hidden at t ribut es of nat ure. The colored aura of http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (14 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

living creat ures t hen becom es visible; all t hat is around us m anifest s it s spirit ual at t ribut es. I t m ust be underst ood t hat t he very great est care is necessary at t his st age of developm ent , for t he play of unconscious m em ories is here exceedingly act ive. I f t his were not t he case, m any people would possess t his inner sense, for it com es alm ost im m ediat ely int o evidence when t he im pressions delivered by t he out er senses are held so com plet ely under cont rol t hat t hey becom e dependent on not hing save at t ent ion or inat t ent ion. This inner sense rem ains ineffect ive as long as t he powerful out er sense sm ot her and benum b it . St ill great er difficult y at t ends t he developm ent of t he six- pet alled lot us flower sit uat ed in t he cent er of t he body, for it can only be achieved as t he result of com plet e m ast ery and cont rol of t he whole personalit y t hrough consciousness of self, so t hat body, soul and spirit form one harm onious whole. The funct ions of t he body, t he inclinat ions and passions of t he soul, t he t hought s and ideas of t he spirit m ust be t uned t o perfect unison. The body m ust be so ennobled and purified t hat it s organs incit e t o not hing t hat is not in t he service of soul and spirit . The soul m ust not be im pelled t hrough t he body t o lust s and passions which are ant agonist ic t o pure and noble t hought . Yet t he spirit m ust not st and like a slave- driver over t he soul, dom inat ing it wit h laws and com m andm ent s; t he soul m ust rat her learn t o obey t hese laws and dut ies out of it s own free inclinat ion. The st udent m ust not feel dut y t o be an oppressive power t o which he unwillingly subm it s, but rat her som et hing which he perform s out of love. His t ask is t o develop a free soul t hat m aint ains equilibrium bet ween body and spirit , and he m ust perfect him self in t his way t o t he ext ent of being free t o abandon him self t o t he funct ions of t he senses, for t hese should be so purified t hat t hey lose t he power t o drag him down t o t heir level. He m ust no longer require t o curb his passions, in as m uch as t hey of t heir own accord follow t he good. So long as selfchast isem ent is necessary, no one can pass a cert ain st age of esot eric developm ent ; for a virt ue pract iced under const raint if fut ile. I f t here is any lust rem aining, it int erferes wit h esot eric developm ent , however great t he effort m ade not t o hum or it . Nor does it m at t er http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (15 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

whet her t his desire proceeds from t he soul or t he body. For exam ple, if a cert ain st im ulant be avoided for t he purpose of self- purificat ion, t his deprivat ion will only prove helpful if t he body suffers no harm from it . Should t he cont rary t o be t he case, t his proves t hat t he body craves t he st im ulant , and t hat abst inence from it is of no value. I n t his case it m ay act ually be a quest ion of renouncing t he ideal t o be at t ained, unt il m ore favorable physical condit ions, perhaps in anot her life, shall be fort hcom ing. A wise renunciat ion m ay be a far great er achievem ent t han t he st ruggle for som et hing which, under given condit ions, rem ains unat t ainable. I ndeed, a renunciat ion of t his kind cont ribut es m ore t oward developm ent t han t he opposit e course. The sixpet alled lot us flower, when developed, perm it s int ercourse wit h beings of higher worlds, t hough only when t heir exist ence is m anifest ed in t he ast ral or soulworld. The developm ent of t his lot us flower, however, is not advisable unless t he st udent has m ade great progress on t hat pat h of esot eric developm ent which enables him t o raise his spirit int o a st ill higher world. This ent ry int o t he spirit ual world proper m ust always run parallel wit h t he developm ent of t he lot us flowers, ot herwise t he st udent will fall int o error and confusion. He would undoubt edly be able t o see, but he would rem ain incapable of form ing a correct est im at e of what he saw. Now, t he developm ent of t he six- pet alled lot us flower it self provides a cert ain securit y against confusion and inst abilit y, for no one can be easily confused who has at t ained perfect equilibrium bet ween sense ( or body) , passion ( or soul) , and idea ( or spirit ) . And yet , som et hing m ore t han t his securit y is required when, t hrough t he developm ent of t he six- pet alled lot us flower, living beings of independent exist ence are revealed t o his spirit , beings belonging t o a world so com plet ely different from t he world known t o his physical senses. The developm ent of t he lot us flowers alone does not assure sufficient securit y in t hese higher worlds; st ill higher organs are necessary. The lat t er will now be described before t he rem aining lot us flowers and t he furt her organizat ion of t he soul- body are discussed. ( This expression—soul- body—alt hough obviously cont radict ory when t aken lit erally, is used http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (16 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

because t o clairvoyant percept ion t he im pression received spirit ually corresponds t o t he im pression received physically when t he physical body is perceived.) The developm ent of t he soul- body in t he m anner described above perm it s percept ion in a supersensible world, but anyone wishing t o find his way in t his world m ust not rem ain st at ionary at t his st age of developm ent . The m ere m obilit y of t he lot us flowers is not sufficient . The st udent m ust acquire t he power of regulat ing and cont rolling t he m ovem ent of his spirit ual organs independent ly and wit h com plet e consciousness; ot herwise he would becom e a playt hing for ext ernal forces and powers. To avoid t his he m ust acquire t he facult y of hearing what is called t he inner world, and t his involves t he developm ent not only of t he soul- body but also of t he et heric body. The lat t er is t hat t enuous body revealed t o t he clairvoyant as a kind of double of t he physical body, and form s t o a cert ain ext ent an int erm ediat e st ep bet ween t he soul nat ure and t he physical body. ( See t he descript ion on t he aut hor's book Theosophy.) I t is possible for one equipped wit h clairvoyant powers consciously t o suggest away t he physical body of a person. This corresponds on a higher plane t o an exercise in at t ent iveness on a lower plane. Just as a person can divert his at t ent ion from som et hing in front of him so t hat it becom es non- exist ent for him , t he clairvoyant can ext inguish a physical body from his field of observat ion so t hat it becom es physically t ransparent t o him . I f he exert s t his facult y in t he case of som e person st anding before him , t here rem ains visible t o his clairvoyant sight only t he et heric body, besides t he soul- body which is larger t han t he ot her t wo —et heric and physical bodies—and int erpenet rat es t hem bot h. The et heric body has approxim at ely t he size and form of t he physical body, so t hat it pract ically fills t he sam e space. I t is an ext rem ely delicat e and finely organized st ruct ure. ( I beg t he physicist not t o be dist urbed at t he expression “ et heric body” . The word et her here is m erely used t o suggest t he fineness of t he body in quest ion, and need not in any way be connect ed wit h t he hypot het ical et her of physics.) I t s ground- color is different from any of t he seven colors cont ained in t he rainbow. Anyone capable of observing it will find a http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (17 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

color which is act ually non- exist ent for sense percept ion but t o which t he color of t he young peach- blossom m ay be com parable. I f desired, t he et heric body can be exam ined alone; for t his purpose t he soul- body m ust be ext inguished by an effort of at t ent iveness in t he m anner described above. Ot herwise t he et heric body will present an ever changing pict ure owing t o it s int erpenet rat ion by t he soul- body. Now, t he part icles of t he et heric body are in cont inual m ot ion. Count less current s st ream t hrough it in every direct ion. By t hese current s, life it self is m aint ained and regulat ed. Every body t hat has life, including anim als and plant s, possesses an et heric body. Even in m inerals t races of it can be observed. These current s and m ovem ent s are, t o begin wit h, independent of hum an will and consciousness, j ust as t he act ion of t he heart or st om ach is beyond our j urisdict ion, and t his independence rem ains unalt ered so long as we do not t ake our developm ent in hand in t he sense of acquiring supersensible facult ies. For, at a cert ain st age, developm ent consist s precisely in adding t o t he unconscious current s and m ovem ent s of t he et heric body ot hers t hat are consciously produced and cont rolled. When esot eric developm ent has progressed so far t hat t he lot us flowers begin t o st ir, m uch has already been achieved by t he st udent which can result in t he form at ion of cert ain quit e definit e current s and m ovem ent s in his et heric body. The obj ect of t his developm ent is t he form at ion of a kind of cent er in t he region of t he physical heart , from which radiat e current s and m ovem ent s in t he great est possible variet y of colors and form s. The cent er is in realit y not a m ere point , but a m ost com plicat ed st ruct ure, a m ost wonderful organ. I t glows and shim m ers wit h every shade of color and displays form s of great sym m et ry, capable of rapid t ransform at ion. Ot her form s and st ream s of color radiat e from t his organ t o t he ot her part s of t he body, and beyond it t o t he ast ral body, com plet ely penet rat ing and illum inat ing it . The m ost im port ant of t hese current s flow t o t he lot us flowers. They perm eat e each pet al and regulat e it s revolut ions; t hen st ream ing out at t he point s of t he pet als, t hey lose t hem selves in out er space. The higher t he developm ent http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (18 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

of a person, t he great er t he circum ference t o which t hese rays ext end. The t welve- pet alled lot us flower has a part icularly close connect ion wit h t his cent ral organ. The current s flow direct ly int o it and t hrough it , proceeding on t he one side t o t he sixt een and t he t wopet alled lot us flowers, and on t he ot her, t he lower side, t o t he flowers of eight , six and four pet als. I t is for t his reason t hat t he very great est care m ust be devot ed t o t he developm ent of t he t welve- pet alled lot us, for an im perfect ion in t he lat t er would result in irregular form at ion of t he whole st ruct ure. The above will give an idea of t he delicat e and int im at e nat ure of esot eric t raining, and of t he accuracy needed if t he developm ent is t o be regular and correct . I t will also be evident beyond doubt t hat direct ions for t he developm ent of supersensible facult ies can only be t he concern of t hose who have t hem selves experienced everyt hing which t hey propose t o awaken in ot hers, and who are unquest ionably in a posit ion t o know whet her t he direct ions t hey give lead t o t he exact result s desired. I f t he st udent follows t he direct ions t hat have been given him , he int roduces int o his et heric body current s and m ovem ent s which are in harm ony wit h t he laws and t he evolut ion of t he world t o which he belongs. Consequent ly t hese inst ruct ions are reflect ions of t he great laws of cosm ic evolut ion. They consist of t he above- m ent ioned and sim ilar exercises in m edit at ion and concent rat ion which, if correct ly pract iced, produce t he result s described. The st udent m ust at cert ain t im es let t hese inst ruct ions perm eat e his soul wit h t heir cont ent , so t hat he is inwardly ent irely filled wit h it . A sim ple st art is m ade wit h a view t o t he deepening of t he logical act ivit y of t he m ind and t he producing of an inward int ensificat ion of t hought . Thought it t hereby m ade free and independent of all sense im pressions and experiences; it is concent rat ed in one point which is held ent irely under cont rol. Thus a prelim inary cent er is form ed for t he current s of t he et heric body. This cent er is not yet in t he region of t he heart but in t he head, and it appears t o t he clairvoyant as t he point of depart ure for m ovem ent s and current s. No esot eric t raining can be successful which does not first creat e t his cent er. I f t he lat t er were first form ed in t he region of t he heart http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (19 of 30)1/4/2007 8:01:44 AM

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t he aspiring clairvoyant would doubt less obt ain glim pses of t he higher worlds, but would lack all t rue insight int o t he connect ion bet ween t hese higher worlds and t he world of our senses. This, however, is an uncondit ional necessit y for m an at t he present st age of evolut ion. The clairvoyant m ust not becom e a visionary; he m ust ret ain a firm foot ing upon t he eart h. The cent er in t he head, once duly fixed, is t hen m oved lower down, t o t he region of t he larynx. This is effect ed by furt her exercises in concent rat ion. Then t he current s of t he et heric body radiat e from t his point and illum ine t he ast ral space surrounding t he individual. Cont inued pract ice enables t he st udent t o det erm ine for him self t he posit ion of t his et heric body. Hit hert o t his posit ion depended upon ext ernal forces proceeding from t he physical body. Through furt her developm ent t he st udent is able t o t urn his et heric body t o all sides. This facult y is effect ed by current s m oving approxim at ely along bot h hands and cent ered in t he t wo- pet alled lot us in t he region of t he eyes. All t his is m ade possible t hrough t he radiat ions from t he larynx assum ing round form s, of which a num ber flow t o t he t wo- pet alled lot us and t hence form undulat ing current s along t he hands. As a furt her developm ent , t hese current s branch out and ram ify in t he m ost delicat e m anner and becom e, as it were, a kind of web which t hen encom passes t he ent ire et heric body as t hough wit h a net work. Whereas hit hert o t he et heric body was not closed t o t he out er world, so t hat t he life current s from t he universal ocean of life flowed freely in and out , t hese current s now have t o pass t hrough t his m em brane. Thus t he individual becom es sensit ive t o t hese ext ernal st ream s; t hey becom e percept ible t o him . And now t he t im e has com e t o give t he com plet e syst em of current s and m ovem ent s it s cent er sit uat ed in t he region of t he heart . This again is effect ed by persevering wit h t he exercises in concent rat ion and m edit at ion; and at t his point also t he st age is reached when t he st udent becom es gift ed wit h t he inner word. All t hings now acquire a new significance for him . They becom e as it were spirit ually audible in t heir innerm ost self, and speak t o him of t heir essent ial being. The current s described above place him in t ouch wit h t he inner being http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (20 of 30)1/4/2007 8:01:44 AM

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of t he world t o which he belongs. He begins t o m ingle his life wit h t he life of his environm ent and can let it reverberat e in t he m ovem ent s of his lot us flowers. At t his point t he spirit ual world is ent ered. I f t he st udent has advanced so far, he acquires a new underst anding for all t hat t he great t eachers of hum anit y have ut t ered. The sayings of t he Buddha and t he Gospels, for inst ance, produce a new effect on him . They pervade him wit h a rapt ure of which he had not dream ed before. For t he t one of t heir words follows t he m ovem ent s and rhyt hm s which he has him self form ed wit hin him self. He can now have posit ive knowledge t hat a Buddha or t he Evangelist s did not ut t er t heir own revelat ions but t hose which flowed int o t hem from t he inm ost being of all t hings. A fact m ust here be point ed out which can only be underst ood in t he light of what has been said above. The m any repet it ions in t he sayings of t he Buddha are not com prehensible t o people of our present evolut ionary st age. For t he esot eric st udent , however, t hey becom e a force on which he gladly let s his inner senses rest , for t hey correspond wit h cert ain m ovem ent s in t he et heric body. Devot ional surrender t o t hem , wit h perfect inner peace, creat es an inner harm ony wit h t hese m ovem ent s; and because t he lat t er are an im age of cert ain cosm ic rhyt hm s which also at cert ain point s repeat t hem selves and revert t o form er m odes, t he st udent list ening t o t he wisdom of t he Buddha unit es his life wit h t hat of t he cosm ic m yst eries. I n esot eric t raining t here is quest ion of four at t ribut es which m ust be acquired on t he so- called preparat ory pat h for t he at t ainm ent of higher knowledge. The first is t he facult y of discrim inat ing in t hought s bet ween t rut h and appearance or m ere opinion. The second at t ribut e is t he correct est im at ion of what is inwardly t rue and real, as against what is m erely apparent . The t hird rest s in t he pract ice of t he six qualit ies already m ent ioned in t he preceding pages: t hought - cont rol, cont rol of act ions, perseverance, t olerance, fait h and equanim it y. The fourt h at t ribut e is t he love of inner freedom . A m ere int ellect ual underst anding of what is included in t hese at t ribut es is of no value. They m ust be so incorporat ed int o t he soul t hat t hey form t he basis of inner habit s. Consider, for inst ance, t he first of t hese http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (21 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

at t ribut es: The discrim inat ion bet ween t rut h and appearance. The st udent m ust so t rain him self t hat , as a m at t er of course, he dist inguishes in everyt hing t hat confront s him bet ween t he non- essent ial elem ent s and t hose t hat are significant and essent ial. He will only succeed in t his if, in his observat ion of t he out er world, he quiet ly and pat ient ly ever and again repeat s t he at t em pt . And at t he end he will nat urally single out t he essent ial and t he t rue at a glance, whereas form erly t he non- essent ial, t he t ransient , t oo, could cont ent him . “ All t hat is t ransient is but a seem ing” ( “ Alles Vergänglich ist nur ein Gleichnis,” Goet he, Faust I I . ) is a t rut h which becom es an unquest ionable convict ion of t he soul. The sam e applies t o t he rem aining t hree of t he four at t ribut es m ent ioned. Now t hese four inner habit s do act ually produce a t ransform at ion of t he delicat e hum an et heric body. By t he first , discrim inat ion bet ween t rut h and appearance, t he cent er in t he head already described is form ed and t he cent er in t he region of t he larynx prepared. The act ual developm ent of t hese cent ers is of course dependent on t he exercises in concent rat ion described above; t he lat t er m ake for developm ent and t he four at t ribut es bring t o fruit ion. Once t he cent er in t he larynx has been prepared, t he free cont rol of t he et heric body and it s enclosure wit hin a net work covering, as explained above, result s from t he correct est im at ion of what is t rue as against what is apparent and non- essent ial. I f t he st udent acquires t his facult y of est im at ion, t he fact s of t he higher worlds will gradually becom e percept ible t o him . But he m ust not t hink t hat he has t o perform only such act ions which appear significant when j udged by t he st andard of a m ere int ellect ual est im at e. The m ost t rifling act ion, every lit t le t hing accom plished, has som et hing of im port ance in t he great cosm ic household, and it is m erely a quest ion of being aware of t his im port ance. A correct est im at ion of t he affairs of daily life is required, not an underest im at ion of t hem . The six virt ues of which t he t hird at t ribut e consist s have already been dealt wit h; t hey are connect ed wit h t he developm ent of t he t welve- pet alled lot us in t he region of t he heart , and, as already indicat ed, it is t o t his cent er t hat t he lifecurrent s of t he et heric body m ust be direct ed. The http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (22 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

fourt h at t ribut e, t he longing for liberat ion, serves t o bring t o fruit ion t he et heric organ in t he heart region. Once t his at t ribut e becom es an inner habit , t he individual frees him self from everyt hing which depends only upon t he facult ies of his own personal nat ure. He ceases t o view t hings from his own separat e st andpoint , and t he boundaries of his own narrow self fet t ering him t o t his point of view disappear. The secret s of t he spirit ual world gain access t o his inner self. This is liberat ion. For t hose fet t ers const rain t he individual t o regard t ings and beings in a m anner corresponding t o his own personal t rait s. I t is from t his personal m anner of regarding t hings t hat t he st udent m ust becom e liberat ed and free. I t will be clear from t he above t hat t he inst ruct ions given in esot eric t raining exert a det erm ining influence reaching t he innerm ost dept hs of hum an nat ure. Such are t he inst ruct ions regarding t he four qualit ies m ent ioned above. They can be found in one form or anot her in all t he great cosm ogonies t hat t ake account of t he spirit ual world. The founders of t he great cosm ogonies did not give m ankind t hese t eachings from som e vague feeling. They gave t hem for t he good reason t hat t hey were great init iat es. Out of t heir knowledge did t hey shape t heir m oral t eachings. They knew how t hese would act upon t he finer nat ure of m an, and desired t hat t heir followers should gradually achieve t he developm ent of t his finer nat ure. To live in t he sense of t hese great cosm ogonies m eans t o work for t he at t ainm ent of personal spirit ual perfect ion. Only by so doing can m an becom e a servant of t he world and of hum anit y. Self- perfect ion is by no m eans selfseeking, for t he im perfect m an is an im perfect servant of t he world and of hum anit y. The m ore perfect a m an is, t he bet t er does he serve t he world. “ I f t he rose adorns it self, it adorns t he garden.” The founders of t he great cosm ogonies are t herefore t he great init iat es. Their t eaching flows int o t he soul of m en, and t hus, wit h hum anit y, t he whole world m oves forward. Quit e consciously did t hey work t o furt her t his evolut ionary process of hum anit y. Their t eachings can only be underst ood if it be rem em bered t hat t hey are t he product of knowledge of t he innerm ost dept hs of hum an nat ure. The great init iat es knew, and it is out of t heir http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (23 of 30)1/4/2007 8:01:44 AM

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knowledge t hat t hey shaped t he ideals of hum anit y. And m an approaches t hese great leaders when he uplift s him self, in his own developm ent , t o t heir height s. A com plet ely new life opens out before t he st udent when t he developm ent of his et heric body begins in t he way described above, and at t he proper t im e, in t he course of his t raining, he m ust receive t hat enlight enm ent which enables him t o adapt him self t o t his new exist ence. The sixt een- pet alled lot us, for inst ance, enables him t o perceive spirit ual figures of a higher world. He m ust learn now how different t hese figures can be when caused by different obj ect s or beings. I n t he first place, he m ust not ice t hat his own t hought s and feelings exert a powerful influence on cert ain of t hese figures, on ot hers lit t le or no influence. One kind of figure alt ers im m ediat ely if t he observer, upon seeing it , says t o him self: “ t hat is beaut iful,” and t hen in t he course of his observat ion changes t his t hought t o: “ t hat is useful.” I t is charact erist ic of t he form s proceeding from m inerals or from art ificial obj ect s t hat t hey change under t he influence of every t hought and every feeling direct ed upon t hem by t he observer. This applies in a lesser degree t o t he form s belonging t o plant s, and st ill less t o t hose corresponding t o anim als. These figures, t oo, are full of life and m ot ion, but t his m ot ion is only part ially due t o t he influence of hum an t hought s and feelings; in ot her respect s it is produced by causes which are beyond hum an influence. Now, t here appears wit hin t his whole world a species of form which rem ains alm ost ent irely unaffect ed by hum an influence. The st udent can convince him self t hat t hese form s proceed neit her from m inerals nor from art ificial obj ect s, nor, again, from plant s or anim als. To gain com plet e underst anding, he m ust st udy t hose form s which he can realize t o have proceeded from t he feelings, inst inct s, and passions of hum an beings. Yet he can find t hat t hese form s t oo are influenced by his own t hought s and feelings, if only t o a relat ively sm all ext ent . But t here always rem ains a residuum of form s in t his world upon which such influences are negligible. I ndeed, at t he out set of t his career t he st udent can perceive lit t le beyond t his residuum . He can only discover it s nat ure by observing him self. He t hen learns what form s he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (24 of 30)1/4/2007 8:01:44 AM

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him self produces, for his will, his wishes, and so on, are expressed in t hese form s. An inst inct t hat dwells in him , a desire t hat fills him , an int ent ion t hat he harbors, and so fort h, are all m anifest ed in t hese form s: his whole charact er displays it self in t his world of form s. Thus by his conscious t hought s and feelings a person can exercise an influence on all form s which do not proceed from him self; but over t hose which he brings about in t he higher world, once he has creat ed t hem . Now, it follows from what has been said t hat on t his higher plan m an's inner life of inst inct s, desires, ideas displays it self out wardly in definit e form s, j ust like all t he ot her beings and obj ect s. To higher knowledge, t he inner world appears as part of t he out er world. I n a higher world m an's inner being confront s him as a reflect ed im age, j ust as t hough in t he physical world he were surrounded by m irrors and could observe his physical body in t hat way. At t his st age of developm ent t he st udent has reached t he point where he can free him self from t he illusion result ing from t he init iat ion of his personal self. He can now observe t hat inner self as out er world, j ust as he hit hert o regarded as out er world everyt hing t hat affect ed his senses. Thus he learns by gradual experience t o deal wit h him self as hit hert o he dealt wit h t he beings around him . Were t he st udent t o obt ain an insight int o t hese spirit ual worlds wit hout sufficient preparat ion regarding t heir nat ure, he would find him self confront ed by t he pict ure of his own soul as t hough by an enigm a. There his own desires and passions confront him in anim al or, m ore rarely, in hum an form s. I t is t rue t hat anim al form s of t his world are never quit e sim ilar t o t hose of t he physical world, yet t hey possess a rem ot e resem blance: inexpert observers oft en t ake t hem t o be ident ical. Now, upon ent ering t his world, an ent irely new m et hod of j udgm ent m ust be acquired; for apart from t he fact t hat t hings act ually pert aining t o inner nat ure appear as out er world, t hey also bear t he charact er of m irrored reflect ions of what t hey really are. When, for inst ance, a num ber is perceived, it m ust be read in reverse, as a pict ure in a m irror: 265 would m ean here in realit y, 562. A sphere is perceived as t hought from it s cent er. This inner percept ion m ust t hen be t ranslat ed in t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (25 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

right way. The qualit ies of t he soul appear likewise as in a m irror. A wish direct ed t oward an out er obj ect appears as a form m oving t oward t he person wishing. Passions residing in t he lower part of hum an nat ure can assum e anim al form s or sim ilar shapes t hat hurl t hem selves against t he individual. I n realit y, t hese passions are headed out ward; t hey seek sat isfact ion in t he out er world, but t his st riving out ward appears in t he m irrored reflect ion as an at t ack on t he individual from whom t hey proceed. I f t he st udent , before at t aining insight int o higher worlds, has learned by quiet and sincere self- observat ion t o realized t he qualit ies and t he defect s of his own charact er, he will t hen, at t he m om ent when his own inner self confront s him as a m irrored im age, find st rengt h and courage t o conduct him self in t he right way. People who have failed t o t est t hem selves in t his way, and are insufficient ly acquaint ed wit h t heir own inner self, will not recognize t hem selves in t heir own m irrored im age and will m ist ake it for an alien realit y. Or t hey m ay becom e alarm ed at t he vision and, because t hey cannot endure t he sight , deceive t hem selves int o believing t he whole t hing is not hing but an illusion which cannot lead t hem anywhere. I n eit her case t he person in quest ion, t hrough prem at urely at t aining a cert ain st age of inner developm ent , would fat ally obst ruct his own progress. I t is absolut ely necessary t hat t he st udent should experience t his spirit ual aspect of his own inner self before progressing t o higher spheres; for his own self const it ut es t hat psycho- spirit ual elem ent of which he is t he best j udge. I f he has t horoughly realized t he nat ure of his own personalit y in t he physical world, and if t he im age of his personalit y first appears t o him in a higher world, he is t hen able t o com pare t he one wit h t he ot her. He can refer t he higher t o som et hing already known t o him , so t hat his point of depart ure is on firm ground. Whereas, no m at t er how m any ot her spirit ual beings appeared t o him , he would find him self unable t o discover t heir nat ure and qualit ies, and would soon feel t he ground giving way beneat h him . Thus is cannot be t oo oft en repeat ed t hat t he only safe ent rance int o t he higher worlds is at t he end of a pat h leading t hrough a genuine knowledge and est im at e of one's own nat ure. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (26 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

Pict ures, t hen, of a spirit ual kind are first encount ered by t he st udent on his progress int o higher worlds; and t he realit y t o which t hese pict ures correspond is act ually wit hin him self. He should be far enough advanced t o refrain from desiring realit y of a m ore robust kind at t his init ial st age, and t o regard t hese pict ures as t im ely. He will soon m eet som et hing quit e new wit hin t his world of pict ures. His lower self is before him as a m irrored im age; but from wit hin t his im age t here appears t he t rue realit y of his higher self. Out of t he pict ure of his lower personalit y t he form of t he spirit ual ego becom es visible. Then t hreads are spun from t he lat t er t o ot her and higher spirit ual realit ies. This is t he m om ent when t he t wo- pet alled lot us in t he region of t he eyes is required. I f it now begins t o st ir, t he st udent finds it possible t o bring his higher ego in cont act wit h higher spirit ual beings. The current s form t his lot us flower flow t oward t he higher realit ies in such a way t hat t he m ovem ent s in quest ion are fully apparent t o t he individual. Just as t he light renders t he physical obj ect s visible, so, t oo, t hese current s disclose spirit ual beings of higher worlds. Through inward applicat ion t o t he fundam ent al t rut hs derived from spirit ual science t he st udent learns t o set in m ot ion and t hen t o direct t he current s proceeding form t he lot us flower bet ween t he eyes. I t is at t his st age of developm ent especially t hat t he value of sound j udgm ent and a t raining in clear and logical t hought com e t o t he fore. The higher self, which hit hert o slum bered unconsciously in an em bryonic st at e, is now born int o conscious exist ence. This is not a figurat ive but a posit ive birt h in t he spirit ual world, and t he being now born, t he higher self, m ust ent er t hat world wit h all t he necessary organs and apt it udes if it is t o be capable of life. Just as nat ure m ust provide for a child being born int o t he world wit h suit able eyes and ears, t o t oo, t he laws of self- developm ent m ust provide for t he necessary capacit ies wit h which t he higher self can ent er exist ence. These laws governing t he developm ent of t he higher spirit ual organs are none ot her t han t he laws of sound reason and m oralit y of t he physical world. The spirit ual self m at ures in t he physical self as a child in t he m ot her's wom b. The child's healt h depends upon t he norm al funct ioning of nat ural laws in http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (27 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

t he m at ernal wom b. The const it ut ion of t he spirit ual self is sim ilarly condit ioned by t he laws of com m on int elligence and reason t hat govern physical life. No one can give birt h t o a soundly const it ut ed higher self whose life in t hought and feeling, in t he physical world, is not sound and healt hy. Nat ural, rat ional life is t he basis of all genuine spirit ual developm ent . Just as t he child when st ill in t he m at ernal wom b lives in accordance wit h t he nat ural forces t o which it has access, aft er it s birt h, t hrough it s organs of sense, so, t oo, t he hum an higher self lives in accordance wit h t he laws of t he spirit ual world, even during physical exist ence. And even as t he child, out of a dim life inst inct , acquired t he requisit e forces, so, t oo, can m an acquire t he powers of t he spirit ual world before his higher self is born. I ndeed, he m ust do t his if t he lat t er is t o ent er t he world as a fully developed being. I t would be quit e wrong for anyone t o say: “ I cannot accept t he t eachings of spirit ual science unt il I m yself becom e a seer,” for wit hout inward applicat ion t o t he result s of spirit ual research t here is no chance what ever of at t aining genuine higher knowledge. I t would be as t hough a child, during gest at ion, were t o refuse t he forces com ing t o it t hrough it s m ot her, and proposed t o wait unt il it could procure t hem for it self. Just as t he em bryonic child in it s incipient feeling for life learns t o appreciat e what is offered t o it , so can t he non- seer appreciat e t he t rut h of t he t eachings of spirit ual science. An insight int o t hese t eachings based on a deeply root ed feeling for t rut h, and a clear, sound, allaround crit ical and reasoning facult y are possible even before spirit ual t hings are act ually perceived. The esot eric knowledge m ust first be st udied, so t hat t his st udy becom es a preparat ion for clairvoyance. A person at t aining clairvoyance wit hout such preparat ion would resem ble a child born wit h eyes and ears but wit hout a brain. The ent ire world of sound and color would display it self before him , but he would be helpless in it . At t his st age of his esot eric developm ent t he st udent realizes, t hrough personal inward experience, all t hat had previously appealed t o his sense of t rut h, t o his int ellect and reason. He has now direct knowledge of his higher self. He learns how his higher self is connect ed wit h http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (28 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

exalt ed spirit ual beings and form s wit h t hem a unit ed whole. He sees how t he lower self originat es in a higher world, and it is revealed t o him how his higher nat ure out last s his lower. He can now dist inguish t he im perishable in him self from t he perishable; t hat is, he learns t hrough personal insight t o underst and t he doct rine of t he incarnat ion of t he higher self in t he lower. I t will becom e plain t o him t hat he is part of a great spirit ual com plex and t hat his qualit ies and dest iny are due t o t his connect ion. He learns t o recognize t he law of his life, his karm a. He realizes t hat his lower self, const it ut ing his present exist ence, is only one of t he form s which high higher being can adopt . He discerns t he possibilit y of working down from his higher self in his lower self, so t hat he m ay perfect him self ever m ore and m ore. Now, t oo, he can com prehend t he great differences bet ween hum an beings in regard t o t heir level of perfect ion. He becom es aware t hat t here are ot hers above him who have already t raversed t he st ages which st ill lie before him , and he realizes t hat t he t eachings and deeds of such m en proceed from t he inspirat ion of a higher world. He owes t his knowledge t o his first personal glim pse int o t his higher world. The socalled init iat es of hum anit y now becom e vest ed wit h realit y for him . These, t hen, are t he gift s which t he st udent owes t o his developm ent at t his st age: insight int o his higher self; insight int o t he doct rine of t he incarnat ion of t his higher being in a lower; insight int o t he laws by which life in t he physical world is regulat ed according t o it s spirit ual connect ions, t hat is, t he law of karm a; and finally, insight int o t he exist ence of t he great init iat es. Thus it is said of a st udent who has reached t his st age, t hat all doubt has vanished from him . His form er fait h, based on reason and sound t hought s, is now replaced by knowledge and insight which not hing can underm ine. The various religions have present ed, in t heir cerem onies, sacram ent s, and rit es, ext ernally visible pat t erns of t he higher spirit ual beings and event s. None but t hose who have not penet rat ed t o t he dept hs of t he great religions can fail t o recognize t his fact . Personal insight int o spirit ual realit y explains t he great significance of t hese ext ernally visible cult s. Religious service, t hen, becom es for t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein8.htm (29 of 30)1/4/2007 8:01:44 AM

Steiner: Knowledge of the Higher Worlds: Some Results of Initiation

seer an im age of his own com m union wit h t he higher, spirit ual world. I t has been shown how t he st udent , by at t aining t his st age, becom es in t rut h a new being. He can now m at ure t o st ill higher facult ies and, by m eans of t he life- current s of his et heric body, cont rol t he higher and act ual life- elem ent , t hus at t aining a high degree of independence from t he rest rict ions of t he physical body.

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Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

7 . Th e Tr a n sfor m a t ion of D r e a m Life An int im at ion t hat t he st udent has reached or will soon reach t he st age of developm ent described in t he preceding chapt er will be found in t he change which com es over his dream life. His dream s, hit hert o confused and haphazard, now begin t o assum e a m ore regular charact er. Their pict ures begin t o succeed each ot her in sensible connect ion, like t he t hought s and ideas of daily life. He can discern in t hem law, cause, and effect . The cont ent , t oo, of his dream s is changed. While hit hert o he discerned only rem iniscences of daily life and t ransform ed im pressions of his surroundings or of his physical condit ion, t here now appear before him pict ures of a world he has hit hert o not known. At first t he general charact er of his dream life rem ains unchanged, in as far as dream s are dist inguished from waking m ent al act ivit y by t he sym bolical present at ion of what t hey wish t o express. No at t ent ive observer of dream life can fail t o det ect t his charact erist ic. For inst ance, a person m ay dream t hat he has caught som e horrible creat ure, and he feels an unpleasant sensat ion in his hand. He wakes t o discover t hat he is t ight ly grasping a corner of t he blanket . The t rut h is not present ed t o t he m ind, except t hrough t he m edium of a sym bolical im age. A m an m ay dream t hat he is flying from som e pursuer and is st ricken wit h fear. On waking, he finds t hat he has been suffering, during sleep, from http://homepages.ihug.co.nz/~dcandmkw/spirit/stein9.htm (1 of 7)1/4/2007 8:01:57 AM

Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

palpit at ions of t he heart . Disquiet ing dream s can also be t raced t o indigest ible food. Occurrences in t he im m ediat e vicinit y m ay also reflect t hem selves sym bolically in dream s. The st riking of a clock m ay evoke t he pict ure of a t roop of soldiers m arching by t o t he beat of drum s. A falling chair m ay be t he occasion of a whole dream dram a in which t he sound of t he fall is reproduced as t he report of a gun, and so fort h. The m ore regulat ed dream s of esot eric st udent s whose et heric body has begun it s developm ent ret ain t his sym bolical m et hod of expression, but t hey will cease m erely t o reflect realit y connect ed wit h t he physical body and physical environm ent . As t he dream s due t o t he lat t er causes becom e m ore connect ed, t hey are m ingled wit h sim ilar pict ures expressing t hings and event s of anot her world. These are t he first experiences lying beyond t he range of waking consciousness. Yet no t rue m yst ic will ever m ake his experiences in dream s t he basis of any aut horit at ive account of t he higher world. Such dream s m ust be m erely considered as providing t he first hint of a higher developm ent . Very soon and as a furt her result , t he st udent 's dream s will no longer rem ain beyond t he reach of int ellect ual guidance as heret ofore, but on t he cont rary, will be m ent ally cont rolled and supervised like t he im pressions and concept ions of waking consciousness. The difference bet ween dream and waking consciousness grows ever sm aller. The dream er rem ains awake in t he fullest sense of t he word during his dream life; t hat is, he is aware of his m ast ery and cont rol over his own vivid m ent al act ivit y. During our dream s we are act ually in a world ot her t han t hat of our senses; but wit h undeveloped spirit ual organs we can form none ot her t han t he confused concept ions of it described above. I t is only in so far present for us as, for inst ance, t he world of sense could be for a being equipped wit h no m ore t han rudim ent ary eyes. That is why we can see not hing in t his world but count erfeit s and reflect ions of daily life. The lat t er are percept ible t o us because our own soul paint s it s daily experiences in pict orial form int o t he subst ance of which t hat ot her world consist s. I t m ust be clearly underst ood t hat in addit ion t o our ordinary conscious work- a- day life we lead a second, http://homepages.ihug.co.nz/~dcandmkw/spirit/stein9.htm (2 of 7)1/4/2007 8:01:57 AM

Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

unconscious life in t hat ot her world. We engrave in it all our t hought s and percept ions. These t racings only becom e visible when t he lot us flowers are developed. Now, in every hum an being t here are slender rudim ent s of t hese lot us flowers. We cannot perceive by m eans of t hem during waking consciousness because t he im pressions m ade on t hem are very faint . We cannot see t he st ars during t he dayt im e for a sim ilar reason: t heir visibilit y is ext inguished by t he m ight y glare of t he sun. Thus, t oo, t he faint spirit ual im pressions cannot m ake t hem selves felt in t he face of t he powerful im pressions received t hrough t he senses. Now, when t he gat e of t he senses is closed during sleep, t hese ot her im pressions begin t o em erge confusedly, and t he dream er becom es aware of experiences in anot her world. But as already explained, t hese experiences consist at first m erely of pict ures engraved in t he spirit ual world by our m ent al act ivit y at t ached t o t he physical senses. Only developed lot us flowers m ake it possible for m anifest at ions not derived from t he physical world t o be im print ed in t he sam e way. And t hen t he et heric body, when developed, brings full knowledge concerning t hese engraved im pressions derived from ot her worlds. This is t he beginning of life and act ivit y in a new world, and at t his point esot eric t raining m ust set t he st udent a t wofold t ask. To begin wit h, he m ust learn t o t ake st ock of everyt hing he observes in his dream s, exact ly as t hough he were awake. Then, if successful in t his, he is led t o m ake t he sam e observat ions during ordinary waking consciousness. He will so t rain his at t ent ion and recept ivit y for t hese spirit ual im pressions t hat t hey need no longer vanish in t he face of t he physical im pressions, but will always be at hand for him and reach him in addit ion t o t he ot hers. When t he st udent has acquired t his facult y t here arises before his spirit ual eyes som et hing of t he pict ure described in t he preceding chapt er, and he can hencefort h discern all t hat t he spirit ual world cont ains as t he cause of t he physical world. Above all t hings he can perceive and gain knowledge of his own higher self in t his world. The next t ask now confront ing him is t o grow, as it were, int o t his higher self, t hat is, really t o regard it as his own http://homepages.ihug.co.nz/~dcandmkw/spirit/stein9.htm (3 of 7)1/4/2007 8:01:57 AM

Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

t rue self and t o act accordingly. He realizes ever m ore clearly and int ensely t hat his physical body and what he hit hert o called his “ I ” are m erely t he inst rum ent s of his higher self. He adopt s an at t it ude t oward his lower self such as a person lim it ed t o t he world of t he senses adopt s t oward som e inst rum ent or vehicle t hat serves him . No one includes as part of him self t he vehicle in which he is t raveling, even t hough he says: “ I t ravel” ; so, t oo, when an inwardly developed person says: “ I go t hrough t he door,” his act ual concept ion is: “ I carry m y body t hrough t he door.” Only t his m ust becom e a nat ural concept for him , so t hat he never for a m om ent loses his firm foot ing in t he physical world, or feels est ranged from it . I f t he st udent is t o avoid becom ing a fant ast ic visionary he m ust not im poverish his life t hrough his higher consciousness, but on t he cont rary, enrich it , as a person enriches his life by using t he railway and not m erely his legs t o cover a cert ain dist ance. When t he st udent has t hus raised him self t o a life in t he higher ego, or rat her during his acquisit ion of t he higher consciousness, he will learn how t o st ir t o life t he spirit ual percept ive force in t he organ of t he heart and cont rol it t hrough t he current s described in t he foregoing chapt er. This percept ive force is an elem ent of higher sust ainabilit y, which proceeds from t he organ in quest ion and flows wit h beaut iful radiance t hrough t he m oving lot us flowers and t he ot her channels of t he developed et heric body. Thence it radiat es out ward int o t he surrounding spirit ual world rendering it spirit ually visible, j ust as t he sunlight falling on t he obj ect s of t he physical world renders t hem visible. How t his percept ive force in t he heart organ is creat ed can only be gradually underst ood in t he course of act ual developm ent . I t is only when t his organ of percept ion can be sent t hrough t he et heric body and int o t he out er world, t o illum ine t he obj ect s t here, t hat t he act ual spirit ual world, as com posed of obj ect s and beings, can be clearly perceived. Thus it will be seen t hat com plet e consciousness of an obj ect in t he spirit ual world is only possible when m an him self cast s upon it t he spirit ual light . Now, t he ego which creat es t his organ of percept ion does not dwell wit hin, but out side t he physical body, as already shown. The heart organ is http://homepages.ihug.co.nz/~dcandmkw/spirit/stein9.htm (4 of 7)1/4/2007 8:01:57 AM

Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

only t he spot where t he individual m an kindles, from wit hout , t his spirit ual light organ. Were t he lat t er kindled elsewhere, t he spirit ual percept ions produced by it would have no connect ion wit h t he physical world. But all higher spirit ual realit ies m ust be relat ed t o t he physical world, and m an him self m ust act as a channel t hrough which t hey flow int o it . I t is precisely t hrough t he heart organ t hat t he higher ego governs t he physical self, m aking it int o it s inst rum ent . Now, t he feelings of an esot erically developed person t oward t he t hings of t he spirit ual world are very different from t he feelings of t he undeveloped person t oward t he t hings of t he physical world. The lat t er feels him self t o be at a part icular place in t he world of sense, and t he surrounding obj ect s t o be ext ernal t o him . The spirit ually developed person feels him self t o be unit ed wit h, and as t hough in t he int erior of, t he spirit ual obj ect s he perceives. He wanders, in fact , from place t o place in spirit ual space, and is t herefore called t he wanderer in t he language of occult science. He has no hom e at first . Should he, however, rem ain a m ere wanderer he would be unable t o define any obj ect in spirit ual space. Just as obj ect s and places in physical space are defined from a fixed point of depart ure, t his, t oo, m ust be t he case in t he ot her world. He m ust seek out som e place, t horoughly invest igat e it , and t ake spirit ual possession of it . I n t his place he m ust est ablish his spirit ual hom e and relat e everyt hing else t o it . I n physical life, t oo, a person sees everyt hing in t erm s of his physical hom e. Nat ives of Berlin and Paris will involunt arily describe London in a different way. And yet t here is a difference bet ween t he spirit ual and t he physical hom e. We are born int o t he lat t er wit hout our co- operat ion and inst inct ively absorb, during our childhood, a num ber of ideas by which everyt hing is hencefort h involunt arily colored. The st udent , however, him self founds his own spirit ual hom e in full consciousness. His j udgm ent , t herefore, based on t his spirit ual hom e, is form ed in t he light of freedom . This founding of a spirit ual hom e is called in t he language of occult science t he building of t he hut . Spirit ual vision at t his st age ext ends t o t he spirit ual count erpart s of t he physical world, so far as t hese exist in t he so- called http://homepages.ihug.co.nz/~dcandmkw/spirit/stein9.htm (5 of 7)1/4/2007 8:01:57 AM

Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

ast ral world. There everyt hing is found which in it s nat ure is sim ilar t o hum an inst inct s, feelings, desires, and passions. For powers relat ed t o all t hese hum an charact erist ics are associat ed wit h all physical obj ect s. A cryst al, for inst ance, is cast in it s form by powers which, seen from a higher st andpoint , appear as an act ive hum an im pulse. Sim ilar forces drive t he sap t hrough t he capillaries of t he plant , cause t he blossom s t o unfold and t he seed vessels t o burst . To developed spirit ual organs of percept ion all t hese forces appear gift ed wit h form and color, j ust as t he obj ect s of t he physical world have form and color for physical eyes. At t his st age in his developm ent t he st udent sees not only t he cryst al and t he plant , but also t he spirit ual forces m ent ioned above. Anim al and hum an im pulses are percept ible t o him not only t hrough t heir physical m anifest at ion in t he individual, but direct ly as obj ect s; he perceives t hem j ust as he perceives t ables and chairs in t he physical world. The whole range of inst inct s, im pulses, desires and passions, bot h of an anim al and of a hum an being, const it ut e t he ast ral cloud or aura in which t he being is enveloped. Furt herm ore, t he clairvoyant can at t his st age perceive t hings which are alm ost or ent irely wit hheld from t he senses. He can, for inst ance, t ell t he ast ral difference bet ween a room full of low or of highm inded people. Not only t he physical but also t he spirit ual at m osphere of a hospit al differs from t hat of a ballroom . A com m ercial t own has a different ast ral air from t hat of a universit y t own. I n t he init ial st ages of clairvoyance t his percept ive facult y is but slight ly developed; it s relat ion t o t he obj ect s in quest ion is sim ilar t o t he relat ion of dream consciousness t o waking consciousness in ordinary life; it will, however, becom e fully awakened at t his st age as well. The highest achievem ent of a clairvoyant who has at t ained t he degree of vision described above is t hat in which t he ast ral count er- effect s of anim al and hum an im pulses and passions are revealed t o him . A loving act ion is accom panied by quit e a different ast ral concom it ant from one inspired by hat e. Senseless desire gives rise t o an ugly ast ral count erpart , while a feeling evoked by a high ideal creat es one t hat is beaut iful. These ast ral im ages are but faint ly percept ible during physical life, http://homepages.ihug.co.nz/~dcandmkw/spirit/stein9.htm (6 of 7)1/4/2007 8:01:57 AM

Steiner: Knowledge of the Higher Worlds: The Transformation of Dream Life

for t heir st rengt h is dim inished by life in t he physical world. The desire for an obj ect , for exam ple, produces a count erpart of t his sort in addit ion t o t he sem blance of t he desire it self in t he ast ral world. I f, however, t he obj ect be at t ained and t he desire sat isfied, or if, at any rat e, t he possibilit y of sat isfact ion is fort hcom ing, t he corresponding im age will show but faint ly. I t only at t ains it s full force aft er t he deat h of t he individual hum an being, when t he soul in accordance wit h her nat ure st ill harbors such desires, but can no longer sat isfy t hem , because t he obj ect and t he physical organ are bot h lacking. The gourm and, for inst ance, will st ill ret ain, aft er deat h, t he desire t o please his palat e; but t here is no possibilit y of sat isfying t his desire because he no longer has a palat e. As a result , t he desire produces an especially powerful count erpart , by which t he soul is t orm ent ed. These experiences evoked by t he count erpart s of t he lower soul- nat ure aft er deat h are called t he experiences in t he soul- world, especially in t he region of desires. They only vanish when t he soul has purified herself from all desires inclining t oward t he physical world. Then only does t he soul m ount t o t he higher regions, t o t he world of spirit . Even t hough t hese im ages are faint during life in t he physical world, t hey are none t he less present , following m an as his world of desire, in t he way a com et is followed by it s t ail. They can be seen by a clairvoyant at t he requisit e st age of developm ent . Such and sim ilar experiences fill t he life of t he st udent during t he period described above. He cannot at t ain higher spirit ual experience at t his st age of developm ent , but m ust clim b st ill higher from t his point .

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Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

9 . Th e Split t in g of t h e H u m a n Pe r son a lit y D u r in g Spir it u a l Tr a in in g During sleep no im pressions are conveyed t o t he hum an soul t hrough t he inst rum ent alit y of t he physical senseorgans. The im pressions from t he ordinary out er world do not find t heir way t o t he soul when in t hat condit ion. I n cert ain respect s t he soul is act ually out side t he part of t he hum an being—t he so- called physical body—which in waking life is t he m edium for sense percept ions and t hought . The soul is t hen only connect ed wit h t he finer bodies ( t he et heric body and t he ast ral body) , which are beyond t he scope of physical sense observat ion. But t he act ivit y of t hese finer bodies does not cease during sleep. Just as t he physical body is connect ed and lives wit h t he t hings and beings of t he physical world, affect ing t hem and being affect ed by t hem , so, t oo, does t he soul live in a higher world; only, t his life of t he soul cont inues also during sleep. The soul is in full act ivit y during sleep, but we can know not hing of t his act ivit y so long as we have no spirit ual organs of percept ion t hrough which t o observe what is going on around us and see what we ourselves are doing during sleep, as we observe our daily physical environm ent wit h our ordinary senses. The preceding chapt ers have shown t hat esot eric t raining consist s in t he developm ent of such spirit ual sense organs. Now if, as a result of

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Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

esot eric t raining, t he st udent 's life during sleep is t ransform ed in t he m anner described in t he foregoing chapt er, he will, when in t hat condit ion, be able t o follow consciously everyt hing going on around him . He can at will find his way in his environm ent as he could, when awake, wit h his ordinary senses. I t should here be not ed t hat a higher degree of clairvoyance is required for t he higher percept ion of ordinary physical environm ent . This was indicat ed in t he last chapt er. I n t he init ial st ages of his developm ent t he st udent perceives t hings pert aining t o anot her world wit hout being able t o discern t heir connect ion wit h t he obj ect s of his daily physical environm ent . These charact erist ics of life during sleep or in dream s illust rat e what is cont inually t aking place in t he hum an being. The soul lives in unint errupt ed act ivit y in t he higher worlds, even gat hering from t hem t he im pulse t o act upon t he physical body. Ordinarily unconscious of his higher life, t he esot eric st udent renders him self conscious of it , and t hereby his whole life becom es t ransform ed. As long as t he soul rem ains unseeing in t he higher sense it is guided by superior cosm ic beings. And j ust as t he life of a person born blind is changed, t hrough a successful operat ion, from it s previous dependence on a guide, so t oo is t he life of a person changed t hrough esot eric t raining. He out grows t he principle of being guided by a m ast er and m ust henceforward undert ake t o be his own guide. The m om ent t his occurs he is, of course, liable t o com m it errors t ot ally unknown t o ordinary consciousness. He act s now from a world from which, form erly, higher powers unknown t o him influenced him . These higher powers are direct ed by t he universal cosm ic harm ony. The st udent wit hdraws from t his cosm ic harm ony, and m ust now him self accom plish t hings which were hit hert o done for him wit hout his cooperat ion. I t is for t his reason t hat so m uch is found in books dealing wit h t hese m at t ers concerning t he dangers connect ed wit h t he ascent int o higher worlds. The descript ions som et im es given of t hese dangers m ay well m ake t im id souls shudder at t he prospect of t his higher life. Yet t he fact is t hat dangers only arise when t he necessary precaut ions are neglect ed. I f all t he m easures counseled by t rue esot eric science are http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (2 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

adopt ed, t he ascent will indeed ensue t hrough experiences surpassing in power and m agnit ude everyt hing t he boldest flight s of sense- bound fant asy can pict ure; and yet t here can be no quest ion of inj ury t o healt h or life. The st udent m eet s wit h horrible powers t hreat ening life at every t urn and from every side. I t will even be possible for him t o m ake use of cert ain forces and beings exist ing beyond physical percept ion, and t he t em pt at ion is great t o cont rol t hese forces for t he furt herance of personal and forbidden int erest s, or t o em ploy t hem wrongly out of a deficient knowledge of t he higher worlds. Som e of t hese especially im port ant experiences, for inst ance, t he m eet ing wit h Guardian of t he Threshold, will be described in t he following chapt ers. Yet we m ust realize t hat t he host ile powers are none t he less present , even t hough we know not hing of t hem . I t is t rue t hat in t his case t heir relat ion t o m an is ordained by higher power, and t hat t his relat ion alt ers when t he hum an being consciously ent ers t his world hit hert o concealed from him . But at t he sam e t im e his own exist ence is enhanced and t he circle of his life enriched by a great and new field of experience. A real danger can only arise if t he st udent , t hrough im pat ience or arrogance, assum es t oo early a cert ain independence wit h regard t o t he experiences of t he higher worlds; if he cannot wait t o gain really sufficient insight int o t he supersensible laws. I n t hese spheres, m odest y and hum ilit y are far less em pt y words t han in ordinary life. I f t he st udent possesses t hese qualit ies in t he very best sense he m ay be cert ain t hat his ascent int o t he higher life will be achieved wit hout danger t o all t hat is com m only called healt h and life. Above all t hings, no disharm ony m ust ensue bet ween t he higher experiences and t he event s and dem ands of every- day life. Man's t ask m ust be ent irely sought for on t his eart h, and anyone desiring t o shirk his eart hly t ask and t o escape int o anot her world m ay be cert ain he will never reach his goal. Yet what t he senses perceive is only part of t he world, and it is in t he spirit world t hat t he beings dwell who express t hem selves in t he fact s of t he physical world. Man m ust becom e a part aker of t he spirit in order t o carry it s revelat ions int o t he physical world. He t ransform s t he eart h by im plant ing in it what http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (3 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

he has ascert ained in t he spirit ual world. That is his t ask. I t is only because t he physical world is dependent upon t he spirit ual, and because m an can work upon eart h, in a t rue sense, only if he is a part icipat or in t hose worlds in which t he creat ive forces lie concealed— only for t hese reasons should he have t he desire t o ascend t o t he higher worlds. No one approaching esot eric t raining wit h t hese sent im ent s, and resolved not t o deviat e for a m om ent from t hese prescribed direct ions, need fear t he slight est danger. No one should allow t he prospect of t hese dangers t o det er him from esot eric t raining; it should rat her act as a st rong challenge t o one and all t o acquire t hose facult ies which every t rue esot eric st udent m ust possess. Aft er t hese prelim inary observat ions t hat should dispel any elem ent of t error, a descript ion of som e of t he so- called dangers will be given. I t is t rue t hat great changes t ake place in t he st udent 's finer bodies, as described above. These changes are connect ed wit h cert ain processes in t he developm ent of t he t hree fundam ent al forces of t he soul, wit h willing, feeling, and t hinking. Before esot eric t raining, t hese forces are subj ect t o a connect ion ordained by higher cosm ic laws. Man's willing, feeling and t hinking are not arbit rary. A part icular idea arising in t he m ind is at t ended by a part icular feeling, according t o nat ural laws; or it is followed by a resolut ion of t he will in equally nat ural sequence. We ent er a room , find it st uffy, and open t he window. We hear our nam e called and follow t he call. We are quest ioned and we answer. We perceive an ill- sm elling obj ect and experience a feeling of disgust . These are sim ple connect ions bet ween t hinking, feeling, and willing. When we survey hum an life we find t hat everyt hing is built up on such connect ions. I ndeed, life is not t erm ed norm al unless such a connect ion, founded on t he laws of hum an nat ure, is observed bet ween t hinking, feeling and willing. I t would be found cont rary t o t hese laws if t he sight of an ill- sm elling obj ect gave anyone pleasure, or if anyone, on being quest ioned, did not answer. The success ant icipat ed from a right educat ion or fit t ing inst ruct ion is based upon t he presum pt ion t hat a connect ion bet ween t hinking, feeling, and willing, corresponding t o hum an nat ure, http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (4 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

can be est ablished in t he pupil. Cert ain ideas are conveyed t o him on t he assum pt ion t hat t hey will be associat ed, in regular fashion, wit h his feelings and volit ions. All t his arises from t he fact t hat in t he finer soul- vehicles of m an t he cent ral point s of t he t hree forces—t hinking, feeling and willing—are connect ed wit h each ot her according t o laws. This connect ion in t he finer soul organism has it s count erpart in t he coarser physical body. I n t he lat t er, t oo, t he organs of will are connect ed according t o laws wit h t hose of t hinking and feeling. A part icular t hought , t herefore, inevit ably evokes a feeling or an act ivit y of will. I n t he course of higher developm ent , t he t hreads int erconnect ing t he t hree fundam ent al forces are severed. At first t his severance occurs only wit hin t he finer soul organism , but at a st ill higher st age t he separat ion ext ends also t o t he physical body. I t is a fact t hat in higher spirit ual developm ent t he brain divides int o t hree separat e part s. This separat ion is not physically percept ible in t he ordinary way, nor can it be dem onst rat ed by t he keenest inst rum ent s. Yet it occurs, and t he clairvoyant has m eans of observing it . The brain of t he higher clairvoyant divides int o t hree independent ly act ive ent it ies: The t hought - brain, t he feeling- brain, and t he will- brain. Thus t he organs of t hinking, feeling, and willing becom e individualized; t heir connect ion hencefort h is not m aint ained by laws inherent in t hem selves, but m ust be m anaged by t he awakened higher consciousness of t he individual. This, t hen, is t he change which t he st udent observes com ing over him : t hat no connect ion arises of it self bet ween an idea and a feeling or a will- im pulse, unless he him self provides one. No im pulse urges him from t hought t o act ion unless he him self in freedom give rise t o t his im pulse. He can hencefort h confront , devoid of feeling, a fact which before his t raining would have filled him wit h glowing love or bit t er hat red; and he can rem ain im passive at t he t hought which form erly would have spurred him on t o act ion, as t hough of it s own accord. He can perform act ions t hrough resolut ions of t he will for which t here is not t he slight est reason for anyone not having undergone esot eric t raining. The st udent 's great achievem ent is t he at t ainm ent of com plet e http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (5 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

m ast ery over t he com bined act ivit y of t he t hree soul forces; but at t he sam e t im e t he responsibilit y for t his act ivit y is placed ent irely in his own hands. I t is only t hrough t his t ransform at ion of his being t hat t he st udent can ent er consciously int o relat ion wit h cert ain supersensible forces and beings, for his own soul forces are relat ed t o cert ain fundam ent al forces of t he world. The force, for inst ance, inherent in t he will can affect definit e t hings and t he beings of t he higher worlds, and also perceive t hem ; but it can only do so when liberat ed from it s connect ion wit h t hinking and feeling wit hin t he soul. The m om ent t his connect ion is severed, t he act ivit y of t he will can be ext eriorized. The sam e applies t o t he forces of t hinking and feeling. A feeling of hat red sent out by a person is visible t o t he clairvoyant as a fine lum inous cloud of special coloring; and t he clairvoyant can ward off t his feeling of hat red, j ust as an ordinary person wards off a physical blow t hat is aim ed at him . I n t he supersensible world, hat red becom es a visible phenom enon, but t he clairvoyant can only perceive it in so far as he is able t o proj ect out wards t he force lying in his feeling, j ust as t he ordinary person direct s out wards t he recept ive facult y of his eye. And what is said of hat red applies also t o far m ore im port ant phenom ena of t he physical world. The st udent can ent er int o conscious int ercourse wit h t hem , t hanks t o t he liberat ion of t he fundam ent al forces of his soul. Through t he separat ion of t he forces of t hinking, feeling, and willing, t he possibilit y of a t hree- fold aberrat ion arises for anyone neglect ing t he inj unct ions given by esot eric science. Such an aberrat ion can occur if t he connect ing t hreads are severed before t he higher consciousness is sufficient ly advanced t o hold t he reins and guide properly t he separat ed forces int o free and harm oniously com bined act ivit y. For as a rule, t he t hree hum an soul- forces are not equally advanced in t heir developm ent at any given period of life. I n one person, t hinking is ahead of feeling and willing; in a second, anot her soul- force has t he upper hand over it s com panions. As long as t he connect ion bet ween t he soul- forces is m aint ained as est ablished by higher cosm ic laws, no inj urious irregularit y, in a higher sense, can occur t hrough t he predom inance of one force or http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (6 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

anot her. Predom inat ing will, for inst ance, is prevent ed by t he leveling influence of t hinking and feeling from lapsing int o any part icular excesses. When, however, a person of such predom inat ing will undert akes esot eric t raining, feeling and t hinking cease t o exert t heir regular influence on t he will when t he lat t er const ant ly presses on t o great exert ions of power I f, t hen, such a person is not sufficient ly advanced t o cont rol com plet ely t he higher consciousness and him self rest ore harm ony, t he will pursues it s own unbridled way, cont inually overpowering it s possessor. Feeling and t hought lapse int o com plet e im pot ence; t he individual is scourged by his over- m ast ering will. A violent nat ure is t he result , rushing from one unbridled act ion t o anot her. A second deviat ion occurs when feeling unduly shakes off it s proper cont rol. A person inclined t o t he revering of ot hers m ay t hen diverge int o unlim it ed dependence, t o t he ext ent of losing all personal will and t hought s. I nst ead of higher knowledge, t he m ost pit iful vacuit y and feebleness would becom e such a person's lot . Or, in t he case of such inordinat e predom inance of t he feeling life, a person wit h an inclinat ion t oward religious devot ion can sink int o t he m ost degenerat e welt er. The t hird evil is found when t hought predom inat es, result ing in a cont em plat ive nat ure, host ile t o life and locked up wit hin it self. The world, for such people, has no furt her im port ance save t hat it provides t hem wit h obj ect s for sat isfying t heir boundless t hirst for wisdom . No t hought ever m oves t hem t o an act ion or a feeling. They appear everywhere as cold and unfeeling creat ures. They flee from every cont act wit h t he t hings of ordinary life as t hough from som et hing excit ing t heir aversion, or which, at any rat e, had lost all m eaning for t hem . These are t he t hree ways of error int o which t he st udent can st ray: ( 1) exuberant violence of will, ( 2) sent im ent al em ot ionalism , and ( 3) cold, loveless st riving for wisdom . For out ward observat ion, and also from t he ordinary ( m at erialist ic) m edical st andpoint , anyone t hus gone ast ray is hardly dist inguishable ( especially in degree) from an insane or, at least , a highly neurast henic person. Of course, t he st udent m ust not resem ble t hese. I t is essent ial for him t hat t he t hree fundam ent al soul- forces, t hinking, feeling, and willing, http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (7 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

should have undergone harm onious developm ent before being released from t heir inherent connect ion and subordinat ed t o t he awakened higher consciousness. For once a m ist ake is m ade and one of t he soul- forces falls a prey t o unbridled excess, t he higher soul com es int o exist ence as a m iscarriage. The unrest rained force pervades t he individual's ent ire personalit y, and for a long t im e t here can be no quest ion of t he balance being rest ored. What appears t o be a harm less charact erist ic as long as it s possessor is wit hout esot eric t raining, nam ely, a predom inance of t hinking or feeling or willing, is so int ensified in an esot eric st udent t hat t he universally hum an elem ent , indispensable for life, becom es obscured. Yet a really serious danger cannot t hreat en t he st udent unt il he has acquired t he abilit y t o include in his waking consciousness t he experiences fort hcom ing during sleep. As long as t here is only t he quest ion of illum inat ion of t he int ervals of sleep, t he life of t he senses, regulat ed by universal cosm ic laws, react s during t he waking hours on t he dist urbed equilibrium of t he soul, t ending t o rest ore t he balance. That is why it is so essent ial t hat t he waking life of t he st udent should be in every respect regular and healt hy. The m ore capable he is of m eet ing t he dem ands m ade by t he out er world upon a healt hy, sound const it ut ion of body, soul, and spirit , t he bet t er it is for him . On t he ot her hand, it m ay be very bad for him if his ordinary waking life affect s him in an excit ing or irrit at ing way, t hat is, if dest ruct ive or ham pering influences of out er life affect him in addit ion t o t he great changes t aking place in his inner self. He m ust seek t o find everyt hing corresponding t o his powers and facult ies which can lead him int o undist urbed, harm onious com m union wit h his surroundings, while avoiding everyt hing det rim ent al t o t his harm ony—everyt hing t hat brings unrest and feverish hast e int o his life. And here it is not so m uch a quest ion of cast ing off t his unrest and hast e in an ext ernal sense, but m uch m ore of t aking care t hat t hought s, feelings, int ent ions, and bodily healt h are not t hereby exposed t o cont inual fluct uat ion. All t his is not so easy for t he st udent t o accom plish as it was before esot eric t raining, for t he higher experiences now playing int o his life act upon his ent ire exist ence. Should http://homepages.ihug.co.nz/~dcandmkw/spirit/stein11.htm (8 of 9)1/4/2007 8:02:09 AM

Steiner: Knowledge of the Higher Worlds: The Splitting of the Human Personality During Spiritual Training

anyt hing wit hin t hese higher experiences not be as it should, t he irregularit y cont inues lying in wait for him and m ay at every t urn t hrow him off t he right pat h. For t his reason t he st udent should om it not hing which can secure for him unfailing m ast ery over his whole being. He should never be found want ing in presence of m ind or in calm penet rat ion of all sit uat ions of life. I n t he m ain, a genuine esot eric t raining gives rise of it self t o all t hese qualit ies, and as it progresses t he st udent only becom es acquaint ed wit h t he dangers while sim ult aneously and at t he right m om ent acquiring t he full power t o rout t hem from t he field.

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Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

1 0 . Th e Gu a r dia n of t h e Th r e sh old The im port ant experiences m arking t he st udent 's ascent int o t he higher worlds include his m eet ing wit h t he Guardian of t he Threshold. St rict ly speaking, t here are t wo Guardians: a lesser and a great er. The st udent m eet s t he lesser Guardian when t he t hreads connect ing willing, feeling, and t hinking wit hin t he finer ast ral and et heric bodies begin t o loosen, in t he way described in t he foregoing chapt er. The great er Guardian is encount ered when t his sundering of t he connect ions ext ends t o t he physical part s of t he body, t hat is, at first t o t he brain. The lesser Guardian is a sovereign being. He does not com e int o exist ence, as far as t he st udent is concerned, unt il t he lat t er has reached t he requisit e st age of developm ent . Only som e of his m ost im port ant charact erist ics can here be indicat ed. The at t em pt will now be m ade t o describe in narrat ive form t his m eet ing wit h t he lesser Guardian of t he Threshold, as a result of which t he st udent learns t hat his t hinking, feeling, and willing have becom e released wit hin him from t heir inherent connect ion. A t ruly t errible spect ral being confront s him , and he will need all t he presence of m ind and fait h in t he securit y of his pat h which he has had am ple opport unit y t o acquire in t he course of his previous t raining. The Guardian proclaim s his significat ion som ewhat in t he following words: “ Hit hert o, powers invisible t o t hyself wat ched over t hee. http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (1 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

They saw t o it t hat in t he course of t hy lives each of t hy good deeds brought it s reward, and each of t hine evil deeds was at t ended by it s evil result s. Thanks t o t heir influence t hy charact er form ed it self out of t hy lifeexperiences and t hy t hought s. They were t he inst rum ent s of t hy dest iny. They ordained t hat m easure of j oy and pain allot t ed t o t hee in t hine incarnat ions, according t o t hy conduct in lives gone by. They ruled over t hee as t he all- em bracing law of karm a. These powers will now part ly release t hee from t heir const raining influence; and hencefort h m ust t hou accom plish for t hyself a part of t he work which hit hert o t hey perform ed for t hee. Dest iny st ruck t hee m any a hard blow in t he past . Thou knewest not why. Each blow was t he consequence of a harm ful deed in a bygone lie. Thou foundest j oy and gladness, and t hou didst t ake t hem as t hey cam e. They, t oo, were t he fruit s of form er deeds. Thy charact er shows m any a beaut iful side, and m any an ugly flaw. Thou hast t hyself t o t hank for bot h, for t hey are t he result of t hy previous experiences and t hought s. These were t ill now unknown t o t hee; t heir effect s alone were m ade m anifest . The karm ic powers, however, beheld all t hy deeds in form er lives, and all t hy m ost secret t hought s and feelings, and det erm ined accordingly t hy present self and t hy present m ode of life. But now all t he good and evil sides of t hy bygone lives shall be revealed t o t hee. Hit hert o t hey were int erwoven wit h t hine own being; t hey were in t hee and t hou couldst not see t hem , even as t hou canst not behold t hine own brain wit h physical eyes. But now t hey becom e released from t hee; t hey det ach t hem selves from t hy personalit y. They assum e an independent form which t hou canst see even as t hou beholdest t he st ones and plant s of t he out er world. And . . . I am t hat very being who shaped m y body out of t hy good and evil achievem ent s. My spect ral form is woven out of t hine own life's record. Till now t hou hast borne m e invisibly wit hin t hee, and it was well t hat t his was so; for t he wisdom of t hy dest iny, t hough concealed from t hee, could t hus work wit hin t hee, so t hat t he hideous st ains on m y form should be blot t ed out . Now t hat I have com e fort h from wit hin t hee, t hat concealed wisdom , t oo, has depart ed from t hee. I t will pay no furt her heed http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (2 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

t o t hee; it will leave t he work in t hy hands alone. I m ust becom e a perfect and glorious being, or fall a prey t o corrupt ion; and should t his occur, I would drag t hee also down wit h m e int o a dark and corrupt world. I f t hou wouldst avoid t his, t hen t hine own wisdom m ust becom e great enough t o undert ake t he t ask of t hat ot her, concealed wisdom , which has depart ed from t hee. As a form visible t o t hyself I will never for an inst ant leave t hy side, once t hou hast crossed m y Threshold. And in fut ure, whenever t hou dost act or t hink wrongly t hou wilt st raight way perceive t hy guilt as a hideous, dem oniacal dist ort ion of m y form . Only when t hou hast m ade good all t hy bygone wrongs and hast so purified t hyself t hat all furt her evil is, for t hee, a t hing im possible, only t hen will m y being have becom e t ransform ed int o radiant beaut y. Then, t oo, shall I again becom e unit ed wit h t hee for t he welfare of t hy fut ure act ivit y. “ Yet m y Threshold is fashioned out of all t he t im idit y t hat rem ains in t hee, out of all t he dread of t he st rengt h needed t o t ake full responsibilit y for all t hy t hought s and act ions. As long as t here rem ains in t hee a t race of fear of becom ing t hyself t he guide of t hine own dest iny, j ust so long will t his Threshold lack what st ill rem ains t o be built int o it . And as long as a single st one is found m issing, j ust so long m ust t hou rem ain st anding as t hough t ransfixed; or else st um ble. Seek not , t hen, t o cross t his Threshold unt il t hou dost feel t hyself ent irely free from fear and ready for t he highest responsibilit y. Hit hert o I only em erged from t hy personalit y when deat h recalled t hee from an eart hly life; but even t hen m y form was veiled from t hee. Only t he powers of dest iny who wat ched over t hee beheld m e and could t hus, in t he int ervals bet ween deat h and a new birt h, build in t hee, in accordance wit h m y appearance, t hat power and capacit y t hanks t o which t hou couldst labor in a new eart h life at t he beaut ifying of m y form , for t hy welfare and progress. I t was I , t oo, whose im perfect ion ever and again const rained t he powers of dest iny t o lead t hee back t o a new incarnat ion upon eart h. I was present at t he hour of t hy deat h, and it was on m y account t hat t he Lords of Karm a ordained t hy reincarnat ion. And it is only by t hus unconsciously t ransform ing m e t o com plet e perfect ion http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (3 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

in ever recurring eart hly lives t hat t hou couldst have escaped t he powers of deat h and passed over int o im m ort alit y unit ed wit h m e. “ Visible do I t hus st and before t hee t oday, j ust as I shave ever st ood invisible beside t hee in t he hour of deat h. When t hou shalt have crossed m y Threshold, t hou wilt ent er t hose realm s t o which t hou hast hit hert o only had access aft er physical deat h. Thou dost now ent er t hem wit h full knowledge, and hencefort h as t hou wanderest out wardly visible upon t he eart h t hou wilt at t he sam e t im e wander in t he kingdom of deat h, t hat is, in t he kingdom of life et ernal. I am indeed t he Angel of Deat h; but I am at t he sam e t im e t he bearer of a higher life wit hout end. Through m e t hou wilt die wit h t hy body st ill living, t o be reborn int o an im perishable exist ence. “ I nt o t his kingdom t hou art now ent ering; t hou wilt m eet beings t hat are supersensible, and happiness will be t hy lot . But I m yself m ust provide t hy first acquaint ance wit h t hat world, and I am t hine own creat ion. Form erly I drew m y life from t hink; but now t hou hast awakened m e t o a separat e exist ence so t hat I st and before t hee as t he visible gauge of t hy fut ure deeds—perhaps, t oo, as t hy const ant reproach. Thou hast form ed m e, but by so doing t hou hast undert aken, as t hy dut y, t o t ransform m e.” ( I t will be gat hered from t he above t hat t he Guardian of t he Threshold is an ( ast ral) figure, revealing it self t o t he st udent 's awakened higher sight ; and it is t o t his supersensible encount er t hat spirit ual science conduct s him . I t is a lower m agical process t o m ake t he Guardian of t he Threshold physically visible also. That was at t ained by producing a cloud of fine subst ance, a kind of frankincense result ing from a part icular m ixt ure of a num ber of subst ances. The developed power of t he m agician is t hen able t o m ould t he frankincense int o shape, anim at ing it wit h t he st ill unredeem ed karm a of t he individual. Such physical phenom ena are no longer necessary for t hose sufficient ly prepared for t he higher sight ; and besides t his, anyone who sees, wit hout adequat e preparat ion, his unredeem ed karm a appear before his eyes as a living creat ure would run t he risk of st raying int o evil byways. Bulwer Lyt t on's Zanoni cont ains in novel form a descript ion of t he Guardian of t he Threshold.) What is here indicat ed in narrat ive form http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (4 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

m ust not be underst ood in t he sense of an allegory, but as an experience of t he highest possible realit y befalling t he esot eric st udent . The Guardian m ust warn him not t o go a st ep furt her unless he feels in him self t he st rengt h t o fulfill t he dem ands m ade in t he above speech. However horrible t he form assum ed by t he Guardian, it is only t he effect of t he st udent 's own past life, his own charact er risen out of him int o independent exist ence. This awakening is brought about by t he separat ion of will, t hought , and feeling. To feel for t he first t im e t hat one has oneself called a spirit ual being int o exist ence is in it self an experience of deepest significance. The st udent 's preparat ion m ust aim at enabling him t o endure t he t errible sight wit hout a t race of t im idit y and, at t he m om ent of t he m eet ing, t o feel his st rengt h so increased t hat he can undert ake fully conscious t he responsibilit y for t ransform ing and beaut ifying t he Guardian. I f successful, t his m eet ing wit h t he Guardian result s in t he st udent 's next physical deat h being an ent irely different event from t he deat h as he knew it form erly. He experiences deat h consciously by laying aside t he physical body as one discards a garm ent t hat is worn out or perhaps rendered useless t hrough a sudden rent . Thus his physical deat h is of special im port ance only for t hose living wit h him , whose percept ion is st ill rest rict ed t o t he world of t he senses. For t hem t he st udent dies; but for him self not hing of im port ance is changed in his whole environm ent . The ent ire supersensible world st ood open t o him before his deat h, and it is t his sam e world t hat now confront s him aft er deat h. The Guardian of t he Threshold is also connect ed wit h ot her m at t ers. The person belongs t o a fam ily, a nat ion, a race; his act ivit y in t his world depends upon his belonging t o som e such com m unit y. His individual charact er is also connect ed wit h it . The conscious act ivit y of individual persons by no m eans exhaust s everyt hing t o be reckoned wit h in a fam ily, a nat ion, or a race. Besides t heir charact er, fam ilies, nat ions, and races have also t heir dest iny. For persons rest rict ed t o t heir senses t hese t hings rem ain m ere general ideas; and t he m at erialist ic t hinker, in his prej udice, will look down wit h cont em pt on t he spirit ual scient ist when he hears http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (5 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

t hat for him , fam ily and nat ional charact er, lineal or racial dest iny, are vest ed in beings j ust as real as t he personalit y in which t he charact er and dest iny of t he individual m an are vest ed. The spirit ual scient ist becom es acquaint ed wit h higher worlds of which t he separat e personalit ies are m em bers, j ust as arm s and legs are m em bers of t he hum an being. Besides t he separat e individuals, a very real fam ily and nat ional group soul and racial spirit is at work in t he life of a fam ily, a people, or a race. I ndeed, in a cert ain sense t he separat e individuals are m erely t he execut ive organs of t hese fam ily group souls, racial spirit s, and so on. I t is not hing but t he t rut h t o say, for inst ance, t hat a nat ional group soul m akes use of each individual m an belonging t o t hat nat ion for t he execut ion of som e work. The group soul of a people does not descend int o physical realit y but dwells in t he higher worlds and, in order t o work in t he physical world, m akes use of t he physical organs of each individual hum an being. I n a higher sense, it is like an archit ect m aking use of workm en for execut ing t he det ails of a building. I n t he t ruest sense, everyone receives his allot t ed t ask from his fam ily, nat ional, or racial group soul. Now, t he ordinary person is by no m eans init iat ed int o t he higher design of his work. He j oins unconsciously in t he t asks of his people and of his race. From t he m om ent t he st udent m eet s t he Guardian, he m ust not only know his own t asks, but m ust knowingly collaborat e in t hose of his folk, his race. Every ext ension of his horizon necessarily enlarges t he scope of his dut ies. What act ually happens is t hat t he st udent adds a new body t o his finer soul- body. He put s on a second garm ent . Hit hert o he found his way t hrough t he world wit h t he coverings enveloping his personalit y; and what he had t o accom plish for his com m unit y, his nat ion, his race, was direct ed by higher spirit s who m ade use of his personalit y. And now, a furt her revelat ion m ade t o him by t he Guardian of t he Threshold is t hat hencefort h t hese spirit s will wit hdraw t heir guiding hand from him . He m ust st ep out of t he circle of his com m unit y. Yet as an isolat ed personalit y he would becom e hardened in him self and decline int o ruin, did he not , him self, acquire t hose powers which are vest ed in t he nat ional http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (6 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

and racial spirit s. Many, no doubt , will say: “ Oh, I have ent irely freed m yself from all lineal and racial connect ions; I only want t o be a hum an being and not hing but a hum an being.” To t hese one m ust reply: “ Who, t hen, brought you t o t his freedom ? Was it not your fam ily who placed you in t he world where you now st and? Have you not your lineage, your nat ion, your race t o t hank for being what you are? They have brought you up. And if now, exalt ed above all prej udices, you are one of t he light - bringers and benefact ors of your st ock and even of your race, it is t o t heir up- bringing t hat you owe it . Yes, even when you say you are ` not hing but a hum an being,' even t he fact t hat you have becom e such a personalit y you owe t o t he spirit s of your com m unit ies.” Only t he esot eric st udent learns what it m eans t o be ent irely cut off from his fam ily, nat ional, or racial spirit . He alone realizes, t hrough personal experience, t he insignificance of all such educat ion in respect of t he life now confront ing him . For everyt hing inculcat ed by educat ion com plet ely m elt s away when t he t hreads binding will, t hought , and feeling are severed. He looks back on t he result of all his previous educat ion as he m ight on a house crum bling away brick by brick, which he m ust now rebuild in a new form . And again, it is m ore t han a m ere sym bolical expression t o say t hat when t he Guardian has enunciat ed his first st at em ent , t here arises from t he spot where he st ands a whirlwind which ext inguishes all t hose spirit ual light s t hat have hit hert o illum ined t he pat hway of his life. Ut t er darkness, relieved only by t he rays issuing from t he Guardian him self, unfolds before t he st udent . And out of t his darkness resounds t he Guardian's furt her adm onit ion: “ St ep not across m y Threshold unt il t hou dost clearly realize t hat t hou wilt t hyself illum ine t he darkness ahead of t hee; t ake not a single st ep forward unt il t hou art posit ive t hat t hou hast sufficient oil in t hine own lam p. The lam ps of t he guides whom t hou hast hit hert o followed will now no longer be available t o t hee.” At t hese words, t he st udent m ust t urn and glance backward. The Guardian of t he Threshold now draws aside a veil which t ill now had concealed deep life- m yst eries. The fam ily, nat ional, and racial spirit s are revealed t o t he st udent in t heir full http://homepages.ihug.co.nz/~dcandmkw/spirit/stein12.htm (7 of 8)1/4/2007 8:02:15 AM

Steiner: Knowledge of the Higher Worlds: The Guardian of the Threshold

act ivit y, so t hat he perceives clearly on t he one hand, how he has hit hert o been led, and no less clearly on t he ot her hand, t hat he will henceforward no longer enj oy t his guidance. That is t he second warning received at t he Threshold from it s Guardian. Wit hout preparat ion, no one could endure t he sight of what has here been indicat ed. But t he higher t raining which m akes it possible at all for t he st udent t o advance up t o t he Threshold sim ult aneously put s him in a posit ion t o find t he necessary st rengt h at t he right m om ent . I ndeed, t he t raining can be so harm onious in it s nat ure t hat t he ent ry int o t he higher life is relieved of everyt hing of an agit at ing or t um ult uous charact er. His experience at t he Threshold will t hen be at t ended by a prem onit ion of t hat felicit y which is t o provide t he keynot e of his newly awakened life. The feeling of a new freedom will out weigh all ot her feelings; and at t ended by t his feeling, his new dut ies and responsibilit ies will appear as som et hing which m an, at a part icular st age of life, m ust needs t ake upon him self.

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Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

KN OW LED GE OF TH E H I GH ER W ORLD S AN D I TS ATTAI N M EN T by RUD OLPH STEI N ER ANTHROPOSOPHI C PRESS, I NC. Spring Valley, New York Third Edit ion Copyright © 1947

1 1 . Life a n d D e a t h : Th e Gr e a t e r Gu a r dia n of t h e Th r e sh old I t has been described in t he foregoing chapt er how significant for t he hum an being is his m eet ing wit h t he so- called lesser Guardian of t he Threshold by virt ue of t he fact t hat he becom es aware of confront ing a supersensible being whom he has him self brought int o exist ence, and whose body consist s of t he hit hert o invisible result s of t he st udent 's own act ions, feelings, and t hought s. These unseen forces have becom e t he cause of his dest iny and his charact er, and he realizes how he him self founded t he present in t he past . He can underst and why his inner self, now st anding t o a cert ain ext ent revealed before him , includes part icular inclinat ions and habit s, and he can also recognize t he origin of cert ain blows of fat e t hat have befallen him . He perceives why he loves one t hing and hat es anot her; why one t hing m akes him happy and anot her unhappy. Visible life is explained by t he invisible causes. The essent ial fact s of life, t oo—healt h and illness, birt h and deat h—unveil t hem selves before his gaze. He observes how before his birt h he wove t he causes which necessarily led t o his ret urn int o life. Hencefort h he knows t hat being wit hin him self which is fashioned wit h all it s im perfect ions in t he visible world, and which can only be brought t o it s final perfect ion in t his sam e

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Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

visible world. For in no ot her world is an opport unit y given t o build up and com plet e t his being. Moreover, he recognizes t hat deat h cannot sever him forever from t his world; for he says t o him self: “ Once I cam e int o t his world because, being what I was, I needed t he life it provided t o acquire qualit ies unat t ainable in any ot her world. And I m ust rem ain bound t o t his world unt il I have developed wit hin m yself everyt hing t hat can here be gained. I shall som e day becom e a useful collaborat or in anot her world only by acquiring all t he requisit e facult ies in t his physical world.” Thanks t o his insight int o t he supersensible world, t he init iat e gains a bet t er knowledge and appreciat ion of t he t rue value of visible nat ure t han was possible before his higher t raining; and t his m ay be count ed am ong his m ost im port ant experiences. Anyone not possessing t his insight and perhaps t herefore im agining t he supersensible regions t o be infinit ely m ore valuable, is likely t o underest im at e t he physical world. Yet t he possessor of t his insight knows t hat wit hout experience in visible realit y he would be t ot ally powerless in t hat ot her invisible realit y. Before he can live in t he lat t er he m ust have t he requisit e facult ies and inst rum ent s which can only be acquired in t he visible world. Consciousness in t he invisible world is not possible wit hout spirit ual sight , but t his power of vision in t he higher world is gradually developed t hrough experience in t he lower. No one can be born in t he spirit ual world wit h spirit ual eyes wit hout having first developed t hem in t he physical world, any m ore t han a child could be born wit h physical eyes, had t hey not already been form ed wit hin t he m ot her's wom b. From t his st andpoint it will also be readily underst ood why t he Threshold t o t he supersensible world is wat ched over by a Guardian. I n no case m ay real insight int o t hose regions be perm it t ed t o anyone lacking t he requisit e facult ies; t herefore, when at t he hour of deat h anyone ent ers t he ot her world while st ill incom pet ent t o work in it , t he higher experiences are shrouded from him unt il he is fit t o behold t hem . When t he st udent ent ers t he supersensible world, life acquires quit e a new m eaning for him ; he discerns in t he physical world t he seedground of a higher world, so t hat in a cert ain sense t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein13.htm (2 of 8)1/4/2007 8:02:20 AM

Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

higher will appear defect ive wit hout t he lower. Two out looks are opened before him ; t he first int o t he past and t he second int o t he fut ure. His vision ext ends t o a past in which t his physical world was not yet exist ent ; for he has long since discarded t he prej udice t hat t he supersensible world was developed out of t he senseworld. He knows t hat t he form er exist ed first , and t hat out of it everyt hing physical was evolved. He sees t hat he him self belonged t o a supersensible world before com ing for t he first t im e int o t his sense- world. But t his prist ine supersensible world needed t o pass t hrough t he sense- world, for wit hout t his passage it s furt her evolut ion would not have been possible. I t can only pursue it s course when cert ain t hings will have developed requisit e facult ies wit hin t he realm of t he senses. These beings are none ot her t han hum an beings. They owe t heir present life t o an im perfect st age of spirit ual exist ence and are being led, even wit hin t his st age, t o t hat perfect ion which will m ake t hem fit for furt her work in t he higher world. At t his point t he out look is direct ed int o t he fut ure. A higher st age of t he supersensible world is discerned which will cont ain t he fruit s m at ured in t he sense- world. The sense- world as such will be overcom e, but it s result s will be em bodied in a higher world. The exist ence of disease and deat h in t he sense- world is t hus explained. Deat h m erely expresses t he fact t hat t he original supersensible world reached a point beyond which it could not progress by it self. Universal deat h m ust needs have overt aken it , had it not received a fresh lifeim pulse. Thus t his new life has evolved int o a bat t le wit h universal deat h. From t he rem nant s of a dying, rigid world t here sprout ed t he seeds of a new one. That is why we have deat h and life in t he world. The decaying port ion of t he old world adheres t o t he new life blossom ing from it , and t he process of evolut ion m oves slowly. This com es t o expression m ost clearly in m an him self. The sheat h he bears is gat hered from t he preserved rem nant s of t he old world, and wit hin t his sheat h t he germ of t hat being is m at ured which will live in t he fut ure. Thus m an is t wofold: m ort al and im m ort al. The m ort al is in it s last , t he im m ort al in it s first st age. But it is only wit hin t his t wofold world, which http://homepages.ihug.co.nz/~dcandmkw/spirit/stein13.htm (3 of 8)1/4/2007 8:02:20 AM

Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

finds it s expression in t he sense- world, t hat he can acquire t he requisit e facult ies t o lead t he world t o im m ort alit y. I ndeed, t his t ask is precisely t o gat her t he fruit s of t he m ort al for t he im m ort al. And as he glances at him self as t he result of his own work in t he past he cannot but say: “ I have in m e t he elem ent s of a decaying world. They are at work in m e, and I can only break t heir power lit t le by lit t le, t hanks t o t he new im m ort al elem ent s com ing t o life wit hin m e.” This is t he pat h leading m an from deat h t o life. Could he but speak t o him self wit h full consciousness at t he hour of his deat h, he would say: “ The perishing world was m y t askm ast er. I am now dying as t he result of t he ent ire past in which I am enm eshed. Yet t he soil of m ort al life has m at ured t he seeds of im m ort al life. I carry t hem wit h m e int o anot her world. I f it had m erely depended on t he past , I could never have been born. The life of t he past cam e t o an end wit h birt h. Life in t he sense- world is wrest ed from universal deat h by t he newly form ed lifegerm . The t im e bet ween birt h and deat h is m erely an expression for t he sum of values wrest ed from t he dying past by t he new life; and illness is not hing but t he cont inued effect of t he dying port ions of t he past .” I n t he above t he answer will be found t o t he quest ion why m an works his way only gradually t hrough error and im perfect ion t o t he good and t rue. His act ions, feelings, and t hought s are at first dom inat ed by t he perishing and t he m ort al. The lat t er gave rise t o his senseorgans. For t his reason, t hese organs and all t hings act ivat ing t hem are doom ed t o perish The im perishable will not be found in t he inst inct s, im pulses, and passions, or in t he organs belonging t o t hem , but only in t he work produced by t hese organs. Man m ust ext ract from t he perishable everyt hing t hat can be ext ract ed, and t his work alone will enable him t o discard t he background out of which he has grown, and which finds it s expression in t he physical sense- world. Thus t he first Guardian confront s m an as t he count erpart of his t wo- fold nat ure in which perishable and im perishable are blended; and it st ands clearly proved how far rem oved he st ill is from at t aining t hat sublim e lum inous figure which m ay again dwell in t he pure, spirit ual world. The ext ent t o which he is ent angled in t he http://homepages.ihug.co.nz/~dcandmkw/spirit/stein13.htm (4 of 8)1/4/2007 8:02:20 AM

Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

physical sense- world is exposed t o t he st udent 's view. The presence of inst inct s, im pulses, desires, egot ist ical wishes and all form s of selfishness, and so fort h, expresses it self in t his ent anglem ent , as it does furt her in his m em bership in a race, a nat ion, and so fort h; for peoples and races are but st eps leading t o pure hum anit y. A race or a nat ion st ands so m uch t he higher, t he m ore perfect ly it s m em bers express t he pure, ideal hum an t ype, t he furt her t hey have worked t heir way from t he physical and perishable t o t he supersensible and im perishable. The evolut ion of m an t hrough t he incarnat ions in ever higher nat ional and racial form s is t hus a process of liberat ion. Man m ust finally appear in harm onious perfect ion. I n a sim ilar way, t he pilgrim age t hrough ever purer form s of m oralit y and religion is a perfect ing process; for every m oral st age ret ains t he passion for t he perishable beside t he seeds of an ideal fut ure. Now in t he Guardian of t he Threshold as described above, t he product of t he past is m anifest , cont aining only so m any seeds of t he fut ure as could be plant ed in t he course of t im e. Yet everyt hing t hat can be ext ract ed from t he sense- world m ust be carried int o t he supersensible world. Were m an t o bring wit h him only what had been woven int o his count erpart out of t he past , his eart hly t ask would rem ain but part ially accom plished. For t his reason t he lesser Guardian of t he Threshold is j oined, aft er a t im e, by t he great er Guardian. The m eet ing wit h t he second Guardian will again be described in narrat ive form . When t he st udent has recognized all t he elem ent s from which he m ust liberat e him self, his way is barred by a sublim e lum inous being whose beaut y is difficult t o describe in t he words of hum an language. This encount er t akes place when t he sundering of t he organs of t hinking, feeling, and willing ext ends t o t he physical body, so t hat t heir reciprocal connect ion is no longer regulat ed by t hem selves but by t he higher consciousness, which has now ent irely liberat ed it self from physical condit ions. The organs of t hinking, feeling and willing will t hen be cont rolled from supersensible regions as inst rum ent s in t he power of t he hum an soul. The lat t er, t hus liberat ed from all physical bonds, is now confront ed by t he second Guardian of t he Threshold http://homepages.ihug.co.nz/~dcandmkw/spirit/stein13.htm (5 of 8)1/4/2007 8:02:20 AM

Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

who speaks as follows: “ Thou hast released t hyself from t he world of t he senses. Thou hast won t he right t o becom e a cit izen of t he supersensible world, whence t hine act ivit y can now be direct ed. For t hine own sake, t hou dost no longer require t hy physical body in it s present form . I f t hine int ent ion were m erely t o acquire t he facult ies necessary for life in t he supersensible world, t hou needest no longer ret urn t o t he senseworld. But now behold m e. See how sublim ely I t ower above all t hat t hou hast m ade of t hyself t hus far. Thou hast at t ained t hy present degree of perfect ion t hanks t o t he facult ies t hou wert able t o develop in t he senseworld as long as t hou wert st ill confined t o it . But now a new era is t o begin, in which t hy liberat ed powers m ust be applied t o furt her work in t he world of t he senses. Hit hert o t hou hast sought only t hine own release, but now, having t hyself becom e free, t hou canst go fort h as a liberat or of t hy fellows. Unt il t oday t hou hast st riven as an individual, but now seek t o coordinat e t hyself wit h t he whole, so t hat t hou m ayst bring int o t he supersensible world not t hyself alone, but all t hings else exist ing in t he world of t he senses. Thou wilt som e day be able t o unit e wit h m e, but I cannot be blessed so long as ot hers rem ain unredeem ed. As a separat e freed being, t hou wouldst fain ent er at once t he kingdom of t he supersensible; yet t hou wouldst be forced t o look down on t he st ill unredeem ed beings in t he physical world, having sundered t hy dest iny from t heirs, alt hough t hou and t hey are inseparably unit ed. Ye all did perforce descend int o t he sense- world t o gat her powers needed for a higher world. To separat e t hyself from t hy fellows would m ean t o abuse t hose very powers which t hou couldst not have developed save in t heir com pany. Thou couldst not have descended had t hey not done so; and wit hout t hem t he powers needed for supersensible exist ence would fail t hee. Thou m ust now share wit h t hy fellows t he powers which, t oget her wit h t hem , t hou didst acquire. I shall t herefore bar t hine ent ry int o t he higher regions of t he supersensible world so long as t hou hast not applied all t he powers t hou hast acquired t o t he liberat ion of t hy com panions. Wit h t he powers already at t hy disposal t hou m ayst soj ourn in t he lower regions of t he supersensible world; but I http://homepages.ihug.co.nz/~dcandmkw/spirit/stein13.htm (6 of 8)1/4/2007 8:02:20 AM

Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

st and before t he port al of t he higher regions as t he Cherub wit h t he fiery sword before Paradise, and I bar t hine ent rance as long as powers unused in t he senseworld st ill rem ain in t hee. And if t hou dost refuse t o apply t hy powers in t his world, ot hers will com e who will not refuse; and a higher supersensible world will receive all t he fruit s of t he sense- world, while t hou wilt lose from under t hy feet t he very ground in which t hou wert root ed. The purified world will develop above and beyond t hee, and t hou shalt be excluded from it . Thus t hou wouldst t read t he black pat h, while t he ot hers from whom t hou didst sever t hyself t read t he whit e pat h.” Wit h t hese words t he great er Guardian m akes his presence known soon aft er t he m eet ing wit h t he first Guardian has t aken place. The init iat e knows full well what is in st ore for him if he yields t o t he t em pt at ion of a prem at ure abode in t he supersensible world. An indescribable splendor shines fort h from t he second Guardian of t he Threshold; union wit h him loom s as a far dist ant ideal before t he soul's vision. Yet t here is also t he cert it ude t hat t his union will not be possible unt il all t he powers afforded by t his world are applied t o t he t ask of it s liberat ion and redem pt ion. By fulfilling t he dem ands of t he higher light - being t he init iat e will cont ribut e t o t he liberat ion of t he hum an race. He lays his gift s on t he sacrificial alt ar of hum anit y. Should he prefer his own prem at ure elevat ion int o t he supersensible world, t he st ream of hum an evolut ion will flow over and past him . Aft er his liberat ion he can gain no new powers from t he world of t he senses; and if he places his work at t he world's disposal it will ent ail his renouncem ent of any furt her benefit for him self. I t does not follow t hat , when called upon t o decide, anyone will nat urally follow t he whit e pat h. That depends ent irely upon whet her he is so far purified at t he t im e of his decision t hat no t race of self- seeking m akes t his prospect of felicit y appear desirable. For t he allurem ent s here are t he st rongest possible; whereas on t he ot her side no special allurem ent s are evident . Here not hing appeals t o his egot ism . The gift he receives in t he higher regions of t he supersensible world is not hing t hat com es t o him , but only som et hing t hat flows from him , t hat is, love for t he world and for his fellows. Not hing http://homepages.ihug.co.nz/~dcandmkw/spirit/stein13.htm (7 of 8)1/4/2007 8:02:20 AM

Steiner: Knowledge of the Higher Worlds: Life and Death: The Greater Guardian of the Threshold

t hat egot ism desires is denied upon t he black pat h, for t he lat t er provides, on t he cont rary, for t he com plet e grat ificat ion of egot ism , and will not fail t o at t ract t hose desiring m erely t heir own felicit y, for it is indeed t he appropriat e pat h for t hem . No one t herefore should expect t he occult ist s of t he whit e pat h t o give him inst ruct ion for t he developm ent of his own egot ist ical self. They do not t ake t he slight est int erest in t he felicit y of t he individual m an. Each can at t ain t hat for him self, and it is not t he t ask of t he whit e occult ist s t o short en t he way; for t hey are only concerned wit h t he developm ent and liberat ion of all hum an beings and all creat ures. Their inst ruct ions t herefore deal only wit h t he developm ent of powers for collaborat ion in t his work. Thus t hey place selfless devot ion and self- sacrifice before all ot her qualit ies. They never act ually refuse anyone, for even t he great est egot ist can purify him self; but no one m erely seeking an advant age for him self will ever obt ain assist ance from t he whit e occult ist s. Even when t hey do not refuse t heir help, he, t he seeker, deprives him self on t he advant age result ing from t heir assist ance. Anyone, t herefore, really following t he inst ruct ions of t he good occult ist s will, upon crossing t he Threshold, underst and t he dem ands of t he great er Guardian; anyone, however, not following t heir inst ruct ions can never hope t o reach t he Threshold. Their inst ruct ions, if followed, produce good result s or no result s; for it is no part of t heir t ask t o lead t o egot ist ical felicit y and a m ere exist ence in t he supersensible worlds. I n fact , it becom es t heir dut y t o keep t he st udent away from t he supersensible world unt il he can ent er it wit h t he will for selfless collaborat ion.

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Kn o w le d ge o f th e H igh e r W o rld s Pr e fa ce t o t h e Th ir d Ed it io n Herewith appear in book form m y expositions originally published as single essays under the title Know ledge of the Higher W orlds and Its Attainm ent. For the present, this volum e offers the first part; one that is to follow will constitute the continuation. This work on a developm ent of m an that will enable him to grasp the supersensible worlds cannot be presented to the public in a new form without certain com m ents which I shall now m ake. The com m unications it contains concerning the developm ent of the hum an soul are intended to fill various needs. First of all, som ething is to be offered those people who feel drawn to the results of spiritual research, and who m ust raise the question: “Well, whence do these persons derive their knowledge who claim the ability to tell us som ething of the profound riddles of life?” — Spiritual science does this. Whoever wishes to observe the facts leading to such claim s m ust rise to supersensible cognition. He m ust follow the path I have endeavored to describe in this book. On the other hand, it would be an error to im agine these disclosures of spiritual science to be valueless for one who lacks the inclination or the possibility to pursue this path him self. In order to establish the facts through research, the ability to enter the supersensible worlds is indispensable; but once they have been discovered and com m unicated, even one who does not perceive them him self can be adequately convinced of their truth. A large proportion of them can be tested offhand, sim ply by applying ordinary com m on sense in a genuinely unprejudiced way. Only, one m ust not let this open-m indedness becom e confused by any of the pre-conceived ideas so com m on in hum an life. Som eone can easily believe, for exam ple, that som e statem ent or other contradicts certain facts established by m odern science. In reality, there is no such thing as 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

m ore open-m indedly he com pares spiritual science with positive scientific achievem ents, the m ore clearly is com plete accord to be seen. Another category of spiritual-scientific disclosures, it is true, will be found to elude purely m ental judgm ent m ore or less; but the right relation to these also will be achieved without great difficulty by one who understands that not the m ind alone but healthy feeling as well is qualified to determ ine what is true. And when this feeling does not perm it itself to be warped by a liking or antipathy for som e opinion or other, but really allows higher knowledge to act without prejudice, a corresponding sentient judgm ent results. And there are m any m ore ways of confirm ing this knowledge for those who cannot or do not wish to tread the path into the supersensible world. Such people can feel very clearly what value this knowledge has in life, even when it com es to them only through the com m unications of those engaged in spiritual research. Not everyone can im m ediately achieve spiritual vision; but the discoveries of those who have it can be healthgiving life-nourishm ent for all. For everyone can apply them ; and whoever does so will soon discover what life in every branch can be with their aid, and what it lacks without them . The results of supersensible knowledge, when properly em ployed in life, prove to be — not unpractical, but rather, practical in the highest sense. One who does not him self intend to follow the path to higher knowledge, but is interested in the facts it reveals, can ask: How does the seer arrive at these facts? To such a one this book is intended to picture the path in such a way that even one not following it can nevertheless have confidence in the com m unications of the person who has done so . Realizing how the spiritual scientist works, he can approve, and say to him self: The im pression m ade upon m e by the description of this path to higher worlds m akes clear why the facts reported seem reasonable. Thus this book is intended to help those who want their sense of truth and feeling for truth concerning the supersensible world strengthened and assured. No less, however, does it aim to offer aid to those who them selves seek the way to supersensible knowledge. The truth of what is here set forth will best be verified by those who achieve its reality within them selves. Anyone with this intention will do well to keep rem inding him self that in an exposition on the developm ent of the soul, m ore is called for than becom ing acquainted with the substance, which is frequently the aim in other expositions. It is necessary to fam iliarize oneself intim ately with the presentation. One m ust postulate the following: no single m atter is to be com prehended only by m eans of what is said about the m atter itself, but by m eans of m uch else that is disclosed concerning totally different m atters. This will develop the conception that what is vital is to be found not in any single truth but in the harm ony of all truths. This m ust be

seriously considered by anyone intending to carry out the exercises. An exercise can be rightly understood and even rightly executed, and yet produce a wrong effect unless another be added to it — one that will resolve the one-sidedness of the first into a harm ony of the soul. Whoever reads this book in an intim ate way, so that the reading resem bles an inner experience, will not m erely fam iliarize him self with its content: one passage will evoke a certain feeling, another passage another feeling; and in that way he will learn how m uch im portance should be seen in the one or the other in the developm ent of his soul. He will also find out in what form he should try this or that exercise, what form best suits his particular individuality. When one has to do, as is the case here, with descriptions of processes that are to be experienced, it is necessary to refer again and again to the content; for it will becom e m anifest that m uch can be satisfactorily assim ilated only after trial, which in turn reveals certain finer points that at first are bound to be overlooked. Even those readers who do not intend to take the way prescribed will find m uch in the book that can be of service to the inner life, such as m axim s, suggestions that throw light on various puzzling problem s, and so on. And those who have had experiences in their lives that serve, to som e extent, as an initiation through life m ay derive a certain satisfaction from finding clarified through co-ordination what had haunted them as separate problem s — things they already knew, but perhaps without having been able to consolidate them in adequate conceptions.

Kn o w le d ge o f th e H igh e r W o rld s Ap p e n d ix The path to supersensible knowledge, as described in this book, leads the soul through experiences concerning the nature of which it is especially im portant to avoid all illusions and m isconceptions. Yet it is but natural that the latter should arise in such questions as are here considered. In this connection one of the m ost serious m istakes occurs when the whole range of inner experience dealt with in true spiritual science is distorted into appearing in the sam e category as superstition, visionary dream ing, m edium ship (spiritism ), and other degenerate practices. This distortion is often due to the fact that persons desirous of following the path described in this book are confused with others who in their search for supersensible reality, and as a result of m ethods foreign to genuine striving for knowledge, wander into undesirable paths. The experiences through which the hum an soul lives on the path here described are wholly confined to the realm of psycho-spiritual experience. They are only possible if equal freedom and independence from the bodily life are attained for certain other inner experiences, as is the case during ordinary consciousness, when thoughts are m ade concerning things outwardly perceived or inwardly felt and willed, thoughts which do not them selves originate in what is perceived, felt, and willed. There are people who deny the existence of such thoughts. They believe that no thought is possible that is not extracted from perceptions or from the inner life dependent on the body. For them , all thoughts are to a certain extent m ere reflections of perceptions and of inner experiences. This view, however, can be expressed only by those who have never raised them selves to the faculty of experiencing with their souls a self-sustaining life in pure thought. For others, who have lived through this experience, it is a m atter of knowledge that wherever thought dom inates the life of the soul to the degree that this thought perm eates other soul functions, the hum an being is involved in an activity in whose origin his body has no share. In the ordinary life of the soul, thought is alm ost always m ixed with other functions: perception, feeling, willing and so forth. These other functions are effectuated by the body; yet thought plays into them , and to the degree that is does this a process takes place, in and through the hum an being, in which his body has no share. This can only be denied so long as the illusion is not discarded which arises from observing thought only when the latter is united with other functions. Yet an inner exertion is

possible which will enable the thinking part of inner life to be experienced as distinct from everything else. Som ething consisting in pure thought alone can be detached from the encom passing soul-life, that is, thoughts that are self-sustaining and from which everything provided by perception or bodily conditioned inner life is excluded. Such thoughts reveal them selves through them selves, through what they are, as spiritual supersensible substance. Anyone uniting him self with them , while excluding all perception, all m em ory, and every other token of inner life, knows him self to be in a supersensible region and experiences him self outside the physical body. For anyone fam iliar with this whole process, the question can no longer arise: Can the soul live through experiences outside the body in a supersensible world? For it would m ean denying what he knows from experience. The only question for him is: What prevents such a positive fact from being recognized? And the answer he finds to this question is that the fact does not reveal itself unless the student first cultivates a condition of soul which allows him to becom e the recipient of this revelation. Now, people becom e at once suspicious when an activity confined entirely to the soul is expected of them , in order that som ething independent of them selves should reveal itself. They believe that they them selves give the revelation its content because they prepare them selves to receive it. They expect experiences to which they contribute nothing and which allow them to rem ain quite passive. Should such people, in addition, be ignorant of the sim plest scientific requirem ents for the com prehension of a given fact, they will take for an objective revelation of non-sensible substances contents and productions of the soul in which the soul's conscious participation is reduced below the level m aintained in sense-perception and will-im pelled action. Such are the soulcontents provided by the experiences and revelations of the visionary and the m edium . But what com es to the fore through such revelations is not a supersensible but a subsensible w orld. Hum an waking life does not run its course com pletely within the body; the m ost conscious part of it runs its course on the boundary between the body and the physical outer world; thus the process of perception with the organs of sense is as m uch an extra-physical process penetrating into the body as a perm eation of this process from out the body; so too, is the life of will, which rests upon the insertion of the hum an being into the cosm ic being, so that what occurs in the hum an being through his will is sim ultaneously a link in the chain of cosm ic occurrence. In this life of the soul running on the boundary of the physical body, the hum an being is to a high degree dependent on his physical organization; but the function of thought plays into this activity, and in as m uch as this is the case, the hum an being m akes him self independent of his bodily organization in the functions of sense perception and willing. In the experiences of the visionary and in m edium istic phenom ena the hum an being becom es com pletely dependent on his body. He excludes from the life of his soul that function which, in perception and willing, m akes him independent of his body. Thus the content and productions of his soul are m erely revelations of his bodily life. The experiences of the visionary and the phenom ena produced by the m edium owe their existence to the fact that a person while thus experiencing and producing is, with his soul, less independent of his body than in ordinary perception and willing. In the experience of the supersensible as indicated in this book, the developm ent of soul-life proceeds in just the opposite direction from that taken by the visionary and the m edium . The soul acquires a progressively greater independence of the body than is the case in perceiving and willing. The sam e independence realized in the experience of pure thought is attained by

the soul for a far wider range of activity. For the supersensible activity of the soul here m eant, it is especially im portant to grasp and realize in the clearest possible way this experience of life in pure thought. For in the m ain, this experience is already a supersensible activity of the soul, but one in which nothing supersensible is as yet perceived. With pure thought we live in the supersensible; but we experience only this in supersensible fashion; we do not yet experience anything else supersensibly. And supersensible experience m ust be a continuation of that life already attained by the soul when united with pure thought. For this reason it is so im portant to gain knowledge of this union in the right way, for it is from its com prehension that light shines forth to bring correct insight into the nature of supersensible knowledge. The m om ent the life of the soul links below the level of clear consciousness existing in thought, the soul is on the wrong path as far as true knowledge of the supersensible world is concerned: for the soul is seized by the bodily functions, and what is than experienced is not the revelation of a supersensible world, but bodily revelations confined to the supersensible world. *

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(2) Having penetrated to the sphere of the supersensible, the soul's experiences are of such a nature that descriptive expressions cannot so easily be found for them as for experiences confined to the world of the senses. Care m ust often be taken not to overlook the fact that to a certain extent, in descriptions of supersensible experience, the distance separating the actual fact from the language used to describe it is greater than in descriptions of physical experience. The reader m ust be at pains to realize that m any an expression is intended as an illustration, m erely indicating in a delicate way the reality to which it refers. Thus it is said on page 19 of this book: “Originally all rules and teachings of spiritual science were expressed in a sym bolical sign-language.” And on page 82, a “certain writing system ” was m entioned. Now, anyone m ay easily be led to suppose that such a writing system can be learned in the sam e way we learn the letters of an ordinary physical language, and their com binations. In this connection it m ust be pointed out that there have been and there still are spiritual scientific signs by m eans of which supersensible facts are expressed. And anyone initiated into the m eaning of these sym bols attains thereby the m eans of directing his inner life toward the supersensible realities in question. But what is of far greater im portance for supersensible experiences is that, in the course of that supersensible experience to which the realization of the contents of this book leads, the soul should, in the contem plation of the supersensible, gain the revelation of such a writing through personal experience. The supersensible says som ething to the soul which the soul m ust translate into these illustrative signs, so that it can be surveyed with full consciousness. The statem ent can be m ade that what is im parted in this book can be realized by every soul. And in the course of this realization, which the soul can personally determ ine according to the indications given, the resulting events occur as described. Let the reader take this book as a conversation between the author and him self. The statem ent that the student needs personal instruction should be understood in the sense that this book itself is personal instruction. In earlier tim es there were reasons for reserving such personal instruction for oral teaching; today we have reached a stage in the evolution of hum anity in which spiritual scientific knowledge m ust becom e far m ore widely dissem inated than form erly. It m ust be placed

within the reach of everyone to a quite different extend from what was the case in older tim es. Hence the book replaces the form er oral instruction. It is only to a lim ited extent correct to say that further personal instruction is necessary beyond that contained in this book. No doubt som eone m ay need assistance, and it m ay be of im portance for him or her; but it would be false to believe that there are any cardinal points not m entioned in this book. These can be found by anyone who reads correctly, and, above all, com pletely . *

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(3) The descriptive instructions given in this book appear at first sight to require the com plete alteration of the whole hum an being. Yet when correctly read it will be found that nothing m ore is intended than a description of the inner soul state required of anyone in those m om ents of life at which he confronts the supersensible world. He develops this state of soul as a second being within him self; and the healthy other being pursues its course in the old way. The unfolding trainee knows how to hold the two beings apart in full consciousness and how to m ake them act and react on each other in the right way. This does not m ake him useless and incom petent for life, nor does he lose his interest and skill in it and becom e a spiritual researcher the whole day long. It is of course true that the student's m anner of experience in the supersensible world will shed its light over his whole being; but far from distracting him from life, it m akes him m ore capable and his life m ore productive. The necessity of adopting the existing m ethod of description is due to the fact that every cognitive process directed toward the supersensible calls the whole hum an being into action; so that in the m om ent of such cognition the whole hum an being is engaged, while the supersensible cognitive process engages the whole hum an being. The whole hum an being becom es an eye or an ear. For this reason, when inform ation is given concerning the construction of supersensible cognitive processes, it appears as though a transform ation of the hum an being were m eant, as if nothing were right in the ordinary hum an being, and he should becom e quite different. *

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(4) I should like to add to what was said on pp. 131 et seq. concerning “som e results of initiation,” som ething which, with a slight alteration, can apply to other parts of the book. It m ay occur to som eone to ask whether such figurative descriptions are necessary, and whether it would not be possible to describe these supersensible experiences in ideas, without such illustrations. In reply it m ust be pointed out that for the experience of supersensible reality it is essential that the hum an being knew him self as a supersensible being in a supersensible world. Without this vision of his own supersensible nature, whose reality is fully m anifest in the descriptions here given of the lotus flowers and the etheric body, the hum an being's experience of him self in the supersensible world would be like placing him in the sensible world in such a way that the things and processes around him m anifested them selves, while he him self had no knowledge of his own body. His perception of his own supersensible form in soul-body and etheric body enables him to stand, conscious of him self, in the supersensible world, just as he is conscious of him self in the physical world through the perception of his physical body.

RUDOLF STEI NER, philosopher, scientist and educator, (1861– 1925), has achieved world-wide fame as the originator of the Science of the Spirit known as Anthroposophy, and as a pioneer of genius in a variety of fields of learning.

“Steiner's gift to the world was a m oral and m editative way to objective vision, a way appropriate to the psychological and physiological constitution of Western m an. If accepted in the spirit of hum ility, altruism and truthfulness in which it was given, it could bridge the existing cleft between a m an's religious conviction and his intellect and will. It could add com prehension to our existing knowledge and thus revive the vision without which our generation will hardly find the

solution to its problem s.” Franz Winkler, M.D., Man the Bridge betw een Tw o W orlds.

“That the academ ic world has m anaged to dism iss Steiner's works as inconsequential and irrelevant, is one of the intellectual wonders of the twentieth century. Anyone who is willing to study those vast works with an open m ind (let us say, a hundred of his titles) will find him self faced with one of the greatest thinkers of all tim e, whose grasp of the m odern sciences is equaled only by his profound learning in the ancient ones.” Russell W. Davenport, The Dignity of Man.