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KNOWLEDGEOFTHEHIGHERWORLDS
ANDITSATTAINMENTby
RUDOLFSTEINER
ANTHROPOSOPHICPRESS,INC.
SpringValley,NewYork
ThirdEdition
Copyright1947
ThisvolumeisatranslationofWieerlangtmanErkenntnisse
derhherenWelten?(Vol.10intheBibliographicSurvey,
1961).ItwasrenderedintoEnglishbyGeorgeMetaxawith
revisionsbyHenryB.andLisaD.Monges.
ThistranslationhasbeenauthorizedfortheWestern
HemispherebyagreementwiththeRudolfSteiner
Nachlassverwaltung,
Dornach,
Switzerland.
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Contents
PrefacetotheThirdEdition
PrefacetotheFifthEdition
Prefaceto
the
Edition
of
May
1918
I.HowIsKnowledgeoftheHighWorldsAttained?
II.TheStagesofInitiation
Preparation
Enlightenment
TheControlofThoughtsandFeelings
III.Initiation
IV.SomePracticalAspects
V.TheConditionsofEsotericTraining
VI.SomeResultsofInitiation
VII.The
Transformation
of
Dream
Life
VIII.TheContinuityofConsciousness
IX.TheSplittingoftheHumanPersonality
duringSpiritualTraining
X.TheGuardianoftheThreshold
XI.LifeandDeath.TheGreaterGuardian
oftheThreshold
Appendix
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PrefacetotheThirdEditionHerewithappearinbookformmyexpositionsoriginallypublishedassingleessaysunder
the titleKnowledgeof
the
Higher
Worlds
and
Its
Attainment. For thepresent, this volume
offersthefirstpart;onethat istofollowwillconstitutethecontinuation.Thisworkona
development ofman thatwill enable him to grasp the supersensibleworlds cannotbe
presentedtothepublicinanewformwithoutcertaincommentswhichIshallnowmake.
The communications it contains concerning the development of the human soul are
intendedtofillvariousneeds.
First of all, something is tobe offered those peoplewho feel drawn to the results of
spiritual research, andwhomust raise the question: Well,whence do these persons
derive
their
knowledge
who
claim
the
ability
to
tell
us
something
of
the
profound
riddles
oflife?Spiritualsciencedoesthis.Whoeverwishestoobservethefactsleadingtosuch
claimsmustrisetosupersensiblecognition.HemustfollowthepathIhaveendeavoredto
describeinthisbook.Ontheotherhand,itwouldbeanerrortoimaginethesedisclosures
ofspiritualscience tobevalueless foronewho lacks the inclinationor thepossibility to
pursue thispathhimself. Inorder to establish the facts through research, the ability to
enterthesupersensibleworlds is indispensable;butoncetheyhavebeendiscoveredand
communicated, even one who does not perceive them himself can be adequately
convinced of their truth.A largeproportion of them canbe tested offhand, simplyby
applyingordinarycommonsenseinagenuinelyunprejudicedway.Only,onemustnotlet
thisopenmindednessbecomeconfusedbyanyofthepreconceived ideassocommonin
human life. Someone can easily believe, for example, that some statement or other
contradictscertainfactsestablishedbymodernscience.Inreality,thereisnosuchthingas
a scientific fact that contradicts spiritual science; but there can easily seem to be
contradictions unless scientific conclusions are consulted abundantly and without
prejudice. The student will find that the more openmindedly he compares spiritual
sciencewithpositive scientific achievements, themore clearly is complete accord tobe
seen.
Anothercategoryofspiritualscientificdisclosures,itistrue,willbefoundtoeludepurelymentaljudgmentmoreorless;buttherightrelationtothesealsowillbeachievedwithout
greatdifficultybyonewhounderstands thatnot themindalonebuthealthy feeling as
wellisqualifiedtodeterminewhatistrue.Andwhenthisfeelingdoesnotpermititselfto
bewarpedby a likingorantipathy for someopinionorother,but reallyallowshigher
knowledgetoactwithoutprejudice,acorrespondingsentientjudgmentresults.
Andtherearemanymorewaysofconfirmingthisknowledgeforthosewhocannotordo
notwishtotreadthepathintothesupersensibleworld.Suchpeoplecanfeelveryclearly
whatvalue
this
knowledge
has
in
life,
even
when
it
comes
to
them
only
through
the
communications of those engaged in spiritual research.Not everyone can immediately
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achievespiritualvision;butthediscoveriesofthosewhohaveitcanbehealthgivinglife
nourishmentforall.Foreveryonecanapplythem;andwhoeverdoessowillsoondiscover
whatlifeineverybranchcanbewiththeiraid,andwhatitlackswithoutthem.Theresults
of supersensible knowledge, when properly employed in life, prove to be not
unpractical,butrather,practicalinthehighestsense.
Onewhodoesnothimselfintendtofollowthepathtohigherknowledge,butisinterested
inthefactsitreveals,canask:Howdoestheseerarriveatthesefacts?Tosuchaonethis
book is intended topicture thepath in such away that even one not following it can
nevertheless have confidence in the communications of the personwho has done so .
Realizing how the spiritual scientist works, he can approve, and say to himself: The
impressionmadeuponmeby thedescriptionof thispath tohigherworldsmakesclear
why the facts reported seem reasonable.Thus thisbook is intended tohelp thosewho
wanttheir
sense
of
truth
and
feeling
for
truth
concerning
the
supersensible
world
strengthenedandassured.
No less, however, does it aim to offer aid to thosewho themselves seek theway to
supersensibleknowledge.Thetruthofwhatisheresetforthwillbestbeverifiedbythose
whoachieveitsrealitywithinthemselves.Anyonewiththisintentionwilldowelltokeep
remindinghimselfthatinanexpositiononthedevelopmentofthesoul,moreiscalledfor
than becoming acquainted with the substance, which is frequently the aim in other
expositions. It is necessary to familiarize oneself intimatelywith the presentation.One
must
postulate
the
following:
no
single
matter
is
to
be
comprehended
only
by
means
of
whatissaidaboutthematteritself,butbymeansofmuchelsethatisdisclosedconcerning
totallydifferentmatters.Thiswilldeveloptheconceptionthatwhatisvitalistobefound
notinanysingletruthbutintheharmonyofalltruths.Thismustbeseriouslyconsidered
byanyoneintendingtocarryouttheexercises.Anexercisecanberightlyunderstoodand
evenrightlyexecuted,andyetproduceawrongeffectunlessanotherbeaddedtoitone
thatwillresolvetheonesidednessofthefirstintoaharmonyofthesoul.Whoeverreads
thisbook inan intimateway,sothatthereadingresemblesan innerexperience,willnot
merely familiarize himself with its content: one passage will evoke a certain feeling,
another passage another feeling; and in thatway hewill learn howmuch importance
shouldbeseenintheoneortheotherinthedevelopmentofhissoul.Hewillalsofindout
in what form he should try this or that exercise, what formbest suits his particular
individuality.Whenonehastodo,asisthecasehere,withdescriptionsofprocessesthat
are tobe experienced, it is necessary to refer again and again to the content; for itwill
becomemanifestthatmuchcanbesatisfactorilyassimilatedonlyaftertrial,whichinturn
revealscertainfinerpointsthatatfirstareboundtobeoverlooked.
Even thosereaderswhodonot intend to take thewayprescribedwill findmuch in the
bookthatcanbeofservicetotheinnerlife,suchasmaxims,suggestionsthatthrowlight
onvariouspuzzlingproblems,andsoon.
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And thosewho have had experiences in their lives that serve, to some extent, as an
initiationthroughlifemayderiveacertainsatisfactionfromfindingclarifiedthroughco
ordinationwhathadhauntedthemasseparateproblemsthingstheyalreadyknew,but
perhapswithouthavingbeenabletoconsolidatetheminadequateconceptions.
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PrefacetotheFifthEditionInpreparing thisneweditionofKnowledgeof theHigherWorldsand ItsAttainmentIhave
goneovereverydetailofthesubjectasIhadpresenteditovertenyearsago.Theurgeto
makesuchareview isnaturalinthecaseofdisclosuresconcerningsoulexperiencesandpaths such as are indicated in thisbook.There canbe noportion ofwhat is imparted
whichdoesnotremain intimatelyapartoftheonewhocommunicates it,orwhichdoes
notcontainsomethingthatperpetuallyworksuponhissoul.Anditisinevitablethatthis
workofthesoulshouldbejoinedbyanendeavortoenhancetheclarityandlucidityofthe
presentation as given years before. This engendered what I have endeavored to
accomplish in this new edition. All the essential elements of the expositions, all the
principalpoints,haveremainedastheywere;yetimportantchangeshavebeenmade.In
manypassagesIhavebeenabletoincreasetheaccuracyofcharacterizationindetail,and
thisseemed
to
me
important.
If
anyone
wishes
to
apply
what
is
imparted
in
this
book
to
hisownspiritual life, it is important thatheshouldbeable tocontemplate thepaths in
questionbymeansofacharacterizationasexactaspossible.Misconceptionscanarise in
fargreatermeasure in connectionwith thedescriptionof inner spiritualprocesses than
withthatoffactsinthephysicalworld.Themobilityofthesoullife,thedangeroflosing
sightofhowdifferentitisfromalllifeinthephysicalworldthisandmuchelserenders
such misunderstandings possible. In preparing this new edition I have directed my
attentiontofindingpassagesinwhichmisconceptionsmightarise,andIhaveendeavored
toforestallthem.
At the time Iwrote theessays thatconstitute thisbook,muchhad tobediscussed ina
differentwayfromtoday,becauseatthattimeIhadtoalludeinadifferentmannertothe
substance ofwhat hadbeen published since then concerning facts of cognition of the
spiritualworlds. InmyOccultScience, inTheSpiritualGuidance ofMankind, inARoad to
SelfKnowledgeandtheThresholdoftheSpiritualWorld,aswellasinotherwritings,spiritual
processesaredescribedwhoseexistence, tobesure,wasalready inevitably indicated in
thisbook ten years ago,but inwords differing from those that seem right today. In
connectionwithagreatdealnotdescribedinthisbookIhadtoexplainatthattimethatit
couldbe learnedbyoral communication.Much ofwhat this referred tohas sincebeen
published.Buttheseallusionsperhapsdidnotwhollyexcludethepossibilityoferroneous
ideas in the readersmind. Itmightbepossible, for instance, to imagine that something
muchmorevital in thepersonalrelationsbetween theseekerforspiritualschoolingand
thisorthatteacherthanisintended.ItrustIhaveheresucceeded,bypresentingdetailsin
acertainway, inemphasizingmore strongly that forone seeking spiritual schooling in
accord with present spiritual conditions an absolutely direct relation to the objective
spiritualworldisoffargreaterimportancethanarelationtothepersonalityofateacher.
The latterwillgraduallybecomemerely thehelper;hewillassume thesameposition in
spiritualschoolingasa teacheroccupies, inconformitywithmodernviews, inanyother
fieldofknowledge.IbelieveIhavesufficientlystressedthefactthattheteachersauthority
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andthepupilsfaithinhimshouldplaynogreaterpartinspiritualschoolingthaninany
other branch of knowledge or life. A great deal depends, its seems to me, upon an
increasingly true estimate of this relation between the one who carries on spiritual
researchandthosewhodevelopaninterestintheresultsofhisresearch.ThusIbelieveI
haveimprovedthebookwhereverIwasinaposition,aftertenyears,tofindwhatneedsimproving.
Asecondpartistobeaddedtothisfirstpart,bringingfurtherexplanationsoftheframeof
mindthatcanleadamantotheexperienceofthehigherworlds.
Theneweditionof thebook, theprintingcompleted, laybeforemewhen thegreatwar
nowbeingexperiencedbymankindbrokeout.Imustwritetheseprefatoryremarkswhile
mysoulisdeeplymovedbythedestinyladenevent.
Berlin,September7,1914.
RudolphSteiner
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PrefacetotheEditionofMay1918InworkingoverthisneweditionIfoundonlyminorchanges in itssubstancenecessary;
but Ihave added an appendix inwhich Ihave endeavored to explainmore clearly the
psychologicalfoundationstowhichthedisclosurescontainedinthebookmustbetracediftheyaretobeacceptedwithoutriskofmisunderstanding.Ibelievethatthecontentsofthe
appendixwillalsoservetoshowmanyanopponentofanthroposophicalspiritualscience
thathisjudgmentisbaseduponamisconceptionofthenatureofthisspiritualscience;that
hedoesnotseewhatitreallyis.
RudolphSteiner
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I
HowIsKnowledgeoftheHigherWorldsAttained?Conditions
There slumber in every humanbeing facultiesbymeans ofwhich he can acquire for
himselfaknowledgeofhigherworlds.Mystics,Gnostics,Theosophistsallspeakofa
world of soul and spiritwhich for them isjust as real as theworldwe seewith our
physicaleyesandtouchwithourphysicalhands.Ateverymomentthelistenermaysayto
himself: that, ofwhich they speak, I too can learn, if I developwithinmyself certain
powerswhichtodaystillslumberwithinme.Thereremainsonlyonequestionhowto
set towork todevelop such faculties.For thispurpose, theyonly cangive advicewho
alreadypossesssuchpowers.Aslongasthehumanracehasexistedtherehasalwaysbeen
amethodoftraining,inthecourseofwhichindividualspossessingthesehigherfaculties
gave instruction to otherswhowere in search of them.Such a training is called occult
(esoteric) training, and the instruction received therefrom is called occult (esoteric)
teaching,orspiritualscience.Thisdesignationnaturallyawakensmisunderstanding.The
onewhohearsitmayveryeasilybemisledintothebeliefthatthistrainingistheconcern
of a special, privileged class, withholding its knowledge arbitrarily from its fellow
creatures.Hemayeventhinkthatnothingofrealimportanceliesbehindsuchknowledge,
for if itwerea trueknowledgehe is tempted to think therewouldbenoneedof
makingasecretofit;itmightbepubliclyimpartedanditsadvantagesmadeaccessibletoall.Thosewhohavebeeninitiatedintothenatureofthishigherknowledgearenotinthe
leastsurprisedthattheuninitiatedshouldsothink,forthesecretofinitiationcanonlybe
understoodby thosewho have to a certain degree experienced this initiation into the
higher knowledge of existence. The question may be raised: how, then, under these
circumstances,aretheuninitiatedtodevelopanyhumaninterestinthissocalledesoteric
knowledge?Howandwhyaretheytoseekforsomethingofwhosenaturetheycanform
noidea?Suchaquestionisbaseduponanentirelyerroneousconceptionoftherealnature
ofesotericknowledge.Thereis,intruth,nodifferencebetweenesotericknowledgeandall
therest
of
man
sknowledge
and
proficiency.
This
esoteric
knowledge
is
no
more
of
a
secret for the average humanbeing thanwriting is a secret for thosewho have never
learnedit.Andjustasallcanlearntowritewhochoosethecorrectmethod,so,too,canall
whoseektherightwaybecomeesotericstudentsandeventeachers.Inonerespectonlydo
the conditionsherediffer from those thatapply toexternalknowledgeandproficiency.
Thepossibility of acquiring the artofwritingmaybewithheld from someone through
poverty, or through the conditions of civilization into which he is born; but for the
attainment ofknowledge andproficiency in thehigherworlds, there isno obstacle for
thosewhoearnestlyseekthem.
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Many believe that they must seek, at one place or another, the masters of higher
knowledge in order to receive enlightenment.Now in the first place,whoever strives
earnestlyafterhigherknowledgewillshunnoexertionandfearnoobstacleinhissearch
foraninitiatewhocanleadhimtothehigherknowledgeoftheworld.Ontheotherhand,
everyonemaybecertain that initiationwill findhimunderallcircumstances ifhegivesproof of an earnest andworthy endeavor to attain this knowledge. It is a natural law
amongallinitiatestowithholdfromnomantheknowledgethatisduehimbutthereisan
equally natural law which lays down that no word of esoteric knowledge shall be
imparted to anyonenotqualified to receive it.And themore strictlyheobserves these
laws,themoreperfectisaninitiate.Thebondofunionembracingallinitiatesisspiritual
andnotexternal,butthetwolawsherementionedform,asitwere,strongclaspsbywhich
thecomponentpartsof thisbondareheld together.Youmay live in intimatefriendship
withaninitiate,andyetagapseversyoufromhisessentialself,solongasyouhavenot
becomean initiateyourself.Youmayenjoy in the fullestsense theheart, the loveofaninitiate,yethewillonlyconfidehisknowledgetoyouwhenyouareripeforit.Youmay
flatterhim;youmay torturehim;nothingcan inducehim tobetrayanything toyouas
longasyou,at thepresent stageofyourevolution,arenotcompetent to receive it into
yoursoulintherightway.
Themethodsbywhicha student isprepared for the receptionofhigherknowledgeare
minutelyprescribed.Thedirectionheistotakeistracedwithunfading,everlastingletters
in theworldsof thespiritwhere the initiatesguard thehighersecrets. Inancient times,
anteriorto
our
history,
the
temples
of
the
spirit
were
also
outwardly
visible;
today,
becauseourlifehasbecomesounspiritual,theyarenottobefoundintheworldvisibleto
external sight; yet they are present spiritually everywhere, and allwho seekmay find
them.
Onlywithinhisownsoulcanaman find themeans tounseal the lipsofan initiate.He
mustdevelopwithinhimself certain faculties toadefinitedegree,and then thehighest
treasuresofthespiritcanbecomehisown.
He must begin with a certain fundamental attitude of soul. In spiritual science this
fundamentalattitude iscalledthepathof
veneration,ofdevotion totruthandknowledge.
Without this attitude no one can become a student. The disposition shown in their
childhoodbysubsequentstudentsofhigherknowledgeiswellknowntotheexperienced
inthesematters.Therearechildrenwholookupwithreligiousawetothosewhomthey
venerate.For suchpeople theyhave a respectwhich forbids them, even in thedeepest
recessoftheirheart,toharboranythoughtofcriticismoropposition.Suchchildrengrow
upintoyoungmenandwomenwhofeelhappywhentheyareabletolookuptoanything
that fills them with veneration. From the ranks of such children are recruited many
studentsofhigherknowledge.Haveyoueverpausedoutsidethedoorofsomevenerated
person,andhaveyou,on thisyour firstvisit, feltareligiousaweasyoupressedon the
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handletoentertheroomwhichforyouisaholyplace?Ifso,afeelinghasbeenmanifested
withinyouwhichmaybethegermofyourfutureadherencetothepathofknowledge.It
isablessingforeveryhumanbeinginprocessofdevelopmenttohavesuchfeelingsupon
whichtobuild.Onlyitmustnotbethoughtthatthisdispositionleadstosubmissiveness
andslavery.Whatwasonceachildlikevenerationforpersonsbecomes,later,avenerationfortruthandknowledge.Experienceteachesthattheycanbestholdtheirheadserectwho
havelearnttoveneratewherevenerationisdue;andvenerationisalwaysfittingwhenit
flowsfromthedepthsoftheheart.
Ifwedonotdevelopwithinourselves thisdeeplyrootedfeeling that there issomething
higherthanourselves,weshallneverfindthestrengthtoevolvetosomethinghigher.The
initiate has only acquired the strength to lift his head to the heights of knowledgeby
guidinghisheartto thedepthsofvenerationanddevotion.Theheightsof thespiritcan
onlybe
climbed
by
passing
through
the
portals
of
humility.
You
can
only
acquire
right
knowledgewhenyouhavelearnttoesteemit.Manhascertainlytherighttoturnhiseyes
tothelight,buthemustfirstacquirethisright.Therearelawsinthespirituallife,asinthe
physicallife.Rubaglassrodwithanappropriatematerialanditwillbecomeelectric,that
is, itwill receive thepowerofattracting smallbodies.This is inkeepingwitha lawof
nature.Itisknowntoallwhohavelearntalittlephysics.Similarly,acquaintancewiththe
firstprinciplesofspiritualscienceshows thatevery feelingof truedevotionharbored in
the soul develops a power which may, sooner or later, lead further on the path of
knowledge.
The studentwho isgiftedwith this feeling, orwho is fortunate enough tohavehad it
inculcatedinasuitableeducation,bringsagreatdealalongwithhimwhen,laterinlife,he
seeks admittance to higher knowledge. Failing such preparation, he will encounter
difficultiesattheveryfirststep,unlessheundertakes,byrigorousselfeducation,tocreate
withinhimself this inner lifeofdevotion. Inour time it isespecially important that full
attentionbepaid tothispoint.Ourcivilization tendsmoretowardcriticaljudgmentand
condemnationthantowarddevotionandselflessveneration.Ourchildrenalreadycriticize
farmorethantheyworship.Buteverycriticism,everyadversejudgmentpassed,disperses
thepowersofthesoulfortheattainmentofhigherknowledgeinthesamemeasurethatall
venerationandreverencedevelopsthem.Inthiswedonotwish tosayanythingagainst
ourcivilization.There isnoquestionhereof levelingcriticismagainst it.To thiscritical
faculty, this selfconscious humanjudgment, this test all things and hold fastwhat is
best,we owe the greatness of our civilization.Man could never have attained to the
science, the industry, the commerce, the rights relationships of our time, had he not
applied to all things the standard of his criticaljudgment. Butwhatwe have thereby
gained in external culturewehavehad topay forwith a corresponding lossofhigher
knowledgeofspirituallife.Itmustbeemphasizedthathigherknowledgeisnotconcerned
withthevenerationofpersonsbutthevenerationoftruthandknowledge.
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Now,theonethingthateveryonemustacknowledgeisthedifficultyforthoseinvolvedin
theexternal civilizationofour time toadvance to theknowledgeof thehigherworlds.
They can only do so if they work energetically at themselves. At a time when the
conditionsofmaterial lifeweresimpler, theattainmentof spiritualknowledgewasalso
easier.Objects of veneration andworship stood out in clearer relief from the ordinarythingsof theworld. Inanepochof criticism ideals are lowered;other feelings take the
placeofveneration, respect,adoration,andwonder.Ourownage thrusts these feelings
further and further into thebackground, so that they can only be conveyed toman
throughhiseverydaylifeinaverysmalldegree.Whoeverseekshigherknowledgemust
createitforhimself.Hemustinstillitintohissoul.Itcannotbedonebystudy;itcanonly
bedonethroughlife.Whoever,therefore,wishestobecomeastudentofhigherknowledge
mustassiduouslycultivatethisinnerlifeofdevotion.Everywhereinhisenvironmentand
his experienceshemust seekmotives of admiration andhomage. If Imeet aman and
blamehimforhisshortcomings,Irobmyselfofpowertoattainhigherknowledge;butifItrytoenterlovinglyintohismerits,Igathersuchpower.Thestudentmustcontinuallybe
intentuponfollowingthisadvice.Thespirituallyexperiencedknowhowmuchtheyowe
tothecircumstancethatinfaceofallthingstheyeveragainturntothegood,andwithhold
adversejudgement.But thismustnotremainanexternalruleof life;rather itmust take
possessionofourinnermostsoul.Manhasitinhispowertoperfecthimselfand,intime,
completelytotransformhimself.Butthistransformationmusttakeplaceinhisinnermost
self,inhisthoughtlife.ItisnotenoughthatIshowrespectonlyinmyoutwardbearing;I
musthavethisrespectinmythoughts.Thestudentmustbeginbyabsorbingthisdevotion
intothis
thought
life.
He
must
be
wary
of
thoughts
of
disrespect,
of
adverse
criticism,
existinginhisconsciousness,andhemustendeavorstraightawaytocultivatethoughtsof
devotion.
Everymoment thatwe set ourselves to discover in our consciousnesswhatever there
remainsinitofadverse,disparagingandcriticaljudgementoftheworldandoflife;every
suchmomentbringsusnearertohigherknowledge.Andweriserapidlywhenwefillour
consciousness in suchmomentswith thoughts evoking in us admiration, respect and
venerationfortheworldandforlife.Itiswellknowntothoseexperiencedinthesematters
thatineverysuchmomentpowersareawakenedwhichotherwiseremaindormant.Inthis
waythespiritualeyesofmanareopened.Hebeginstoseethingsaroundhimwhichhe
couldnothaveseenbefore.Hebeginstounderstandthathithertohehadonlyseenapart
of theworldaroundhim.Ahumanbeingstandingbeforehimnowpresentsanewand
different aspect. Of course, this rule of life alone will not yet enable him to see, for
instance,what is described as the human aura,because for this still higher training is
necessary.Buthecanrisetothishighertrainingifhehaspreviouslyundergonearigorous
trainingindevotion.(InthelastchapterofhisbookTheosophy,theauthordescribesfully
thePathofKnowledge;hereitisintendedtogivesomepracticaldetails.)
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Noiselessandunnoticedby theouterworld is the treadingof thePathofKnowledge.No
changeneedbenoticedinthestudent.Heperformshisdutiesashitherto;heattendstohis
businessasbefore.The transformationgoesononly in the innerpartof thesoulhidden
fromoutwardsight.Atfirsthisentireinnerlifeisfloodedbythisbasicfeelingofdevotion
for everythingwhich is truly venerable.His entire soullife finds in this fundamentalfeeling itspivot.Justas thesuns raysvivifyeverything living,sodoes reverence in the
studentvivifyallfeelingsofthesoul.
It isnoteasy,atfirst,tobelievethatfeelingslikereverenceandrespecthaveanythingto
dowithcognition.This isdue to the fact thatweare inclined tosetcognitionasideasa
facultybyitselfonethatstandsinnorelationtowhatotherwiseoccursinthesoul.Inso
thinkingwedonotbearinmindthatitisthesoulwhichexercisesthefacultyofcognition;
andfeelingsareforthesoulwhatfoodisforthebody.Ifwegivethebodystonesinplace
ofbread,
its
activity
will
cease.
It
is
the
same
with
the
soul.
Veneration,
homage,
devotion
are like nutrimentmaking it healthy and strong, especially strong for the activity of
cognition.Disrespect,antipathy,underestimationofwhatdeservesrecognition,allexerta
paralyzingandwitheringeffectonthisfacultyofcognition.Forthespirituallyexperienced
this fact isvisible in theaura.A soulwhichharbors feelingsof reverenceanddevotion
producesachange in itsaura.Certainspiritualcolorings,as theymaybecalled,yellow
red and brownred in tone, vanish and are replaced by bluered tints. Thereby the
cognitionalfacultyisripened;itreceivesintelligenceoffactsinitsenvironmentofwhichit
hadhithertonoidea.Reverenceawakensinthesoulasympatheticpowerthroughwhich
weattract
qualities
in
the
beings
around
us,
which
would
otherwise
remain
concealed.
Thepowerobtainedthroughdevotioncanberenderedstillmoreeffectivewhenthelifeof
feelingisenrichedbyyetanotherquality.Thisconsistsingivingoneselfuplessandlessto
impressionsof theouterworld,and todevelop insteadavivid inner life.Apersonwho
dartsfromoneimpressionoftheouterworldtoanother,whoconstantlyseeksdistraction,
cannotfindthewaytohigherknowledge.Thestudentmustnotblunthimselftotheouter
world,butwhilelendinghimselftoitsimpressions,heshouldbedirectedbyhisrichinner
life.Whenpassing throughabeautifulmountaindistrict, the travelerwithdepthofsoul
andwealthoffeelinghasdifferentexperiencesfromonewhoispoorinfeeling.Onlywhat
weexperiencewithinourselvesunlocksforusthebeautiesoftheouterworld.Oneperson
sailsacrosstheocean,andonlyafew inwardexperiencespassthroughhissoul;another
willhear theeternal languageof thecosmic spirit; forhimareunveiled themysterious
riddlesofexistence.Wemustlearntoremainintouchwithourownfeelingsandideasif
wewishtodevelopanyintimaterelationshipwiththeouterworld.Theouterworldwith
allitsphenomenaisfilledwithsplendor,butwemusthaveexperiencedthedivinewithin
ourselvesbeforewecanhopetodiscoveritinourenvironment.
The student is told to set apartmoments in his daily life inwhich towithdraw into
himself,quietlyandalone.Heisnottooccupyhimselfatsuchmomentswiththeaffairsof
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hisownego.Thiswouldresultinthecontraryofwhatisintended.Heshouldratherlethis
experiences and themessages from theouterworld reechowithinhisown completely
silentself.Atsuchsilentmomentseveryflower,everyanimal,everyactionwillunveilto
him secrets undreamt of. And thus he will prepare himself to receive quite new
impressions of the outer world through quite different eyes. The desire to enjoyimpressionafterimpressionmerelybluntsthefacultyofcognition;thelatter,however,is
nurtured and cultivated if the enjoyment once experienced is allowed to reveal its
message. Thus the student must accustom himself not merely to let the enjoyment
reverberate,asitwere,butrathertorenounceanyfurtherenjoyment,andworkuponthe
pastexperience.Theperilhereisverygreat.Insteadofworkinginwardly,itisveryeasyto
fallintotheoppositehabitoftryingtoexploittheenjoyment.Letnooneunderestimatethe
factthatimmensesourcesoferrorhereconfrontthestudent.Hemustpassthroughahost
of temptersofhissoul.Theywouldallhardenhisegoand imprison itwithin itself.He
shouldratheropenitwidetoalltheworld.Itisnecessarythatheshouldseekenjoyment,for only through enjoyment can the outer world reach him. If he blunts himself to
enjoyment he is like a plant which cannot any longer draw nourishment from its
environment.Yetifhestopsshortattheenjoymentheshutshimselfupwithinhimself.He
willonlybesomethingtohimselfandnothingtotheworld.Howevermuchhemay live
withinhimself,howeverintenselyhemaycultivatehisegotheworldwillrejecthim.To
theworld he isdead.The student ofhigherknowledge considers enjoyment only as a
meansofennoblinghimselffortheworld.Enjoymentistohimlikeascoutinforminghim
about theworld;butonce instructedbyenjoyment,hepasseson towork.Hedoesnot
learnin
order
to
accumulate
learning
as
his
own
treasure,
but
in
order
that
he
may
devote
hislearningtotheserviceoftheworld.
In all spiritual science there is a fundamental principlewhich cannotbe transgressed
without sacrificing success,and it shouldbe impressedon the student inevery formof
esoteric training. It runs as follows: All knowledge pursued merely for the enrichment of
personallearningandtheaccumulationofpersonaltreasureleadsyouawayfromthepath;butall
knowledgepursuedforgrowth to ripenesswithin theprocess ofhuman ennoblementand cosmic
developmentbringsyouastepforward.Thislawmustbestrictlyobserved,andnostudentis
genuineuntilhehasadopteditasaguideforhiswholelife.Thistruthcanbeexpressedin
thefollowingshortsentence:Everyideawhichdoesnotbecomeyouridealslaysaforceinyour
soul;everyideawhichbecomesyouridealcreateswithinyoulifeforces.
InnerTranquilityAttheverybeginningofhiscourse,thestudentisdirectedtothepathofvenerationand
thedevelopmentof the inner life.Spiritualsciencenowalsogiveshimpracticalrulesby
observingwhichhemaytreadthatpathanddevelopthatinnerlife.Thesepracticalrules
havenoarbitraryorigin.Theyrestuponancientexperienceandancientwisdom,andare
givenoutinthesamemanner,wheresoeverthewaystohigherknowledgeareindicated.
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All true teachersof thespiritual lifeare inagreementas to thesubstanceof these rules,
eventhoughtheydonotalwaysclothetheminthesamewords.Thisdifference,whichis
ofaminorcharacterandismoreapparentthanreal,isduetocircumstanceswhichneed
notbedweltuponhere.
Noteacherofthespirituallifewishestoestablishamasteryoverotherpersonsbymeans
of such rules.Hewouldnot tamperwith anyones independence. Indeed,none respect
andcherishhuman independencemorethanthespirituallyexperienced.Itwasstated in
theprecedingpagesthatthebondofunionembracingallinitiatesisspiritual,andthattwo
lawsform,asitwere,claspsbywhichthecomponentpartsofthisbondareheldtogether.
Whenevertheinitiateleaveshisenclosedspiritualsphereandstepsforthbeforetheworld,
hemust immediately take a third law into account. It is this:Adapt each one of your
actions,andframeeachoneofyourwordsinsuchawaythatyouinfringeuponnoones
freewill.
The recognition that all true teachers of the spiritual life are permeated through and
throughwith thisprinciplewillconvinceallwho follow thepractical rulesproffered to
themthattheyneedsacrificenoneoftheirindependence.
Oneof thefirstoftheserulescanbeexpressedsomewhat in thefollowingwordsofour
language: Provideforyourself moments of inner tranquility, and in these moments learn to
distinguishbetweentheessentialandthenonessential.It issaidadvisedly:expressed in the
words of our language. Originally all rules and teachings of spiritual science were
expressedinasymbolicalsignlanguage,someunderstandingofwhichmustbeacquired
beforeitswholemeaningandscopecanberealized.Thisunderstandingisdependenton
thefirststepstowardhigherknowledge,andthesestepsresultfromtheexactobservation
ofsuchrulesasareheregiven.Forallwhoearnestlywill,thepathstandsopentotread.
Simple,intruth,istheaboveruleconcerningmomentsofinnertranquility;equallysimple
is itsobservation.But itonlyachieves itspurposewhen it isobserved inasearnestand
strictamannerasitis,initself,simple.Howthisruleistobeobservedwill,therefore,be
explainedwithoutdigression.
Thestudentmustsetasideasmallpartofhisdailylifeinwhichtoconcernhimselfwith
somethingquitedifferentfromtheobjectsofhisdailyoccupation.Theway,also,inwhich
heoccupieshimselfatsuchatimemustdifferentirelyfromthewayinwhichheperforms
therestofhisdailyduties.Butthisdoesnotmeanthatwhathedoesinthetimethusset
aparthasnoconnectionwithhisdailywork.Onthecontrary,hewillsoonfindthatjust
thesesecludedmoments,whensought in therightway,givehimfullpower toperform
his daily task[s].Normust itbe supposed that the observance of this rulewill really
encroachupon the timeneeded for theperformanceofhisduties.Shouldanyone really
haveno
more
time
at
his
disposal,
five
minutes
aday
will
suffice.
It
all
depends
on
the
mannerinwhichthesefiveminutesarespent.
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Duringtheseperiodsthestudentshouldwresthimselfentirelyfreefromhisworkaday
life.Histhoughtsandfeelingsshouldtakeonadifferentcoloring.Hisjoysandsorrows,
hiscares,experiencesandactionsmustpassinreviewbeforehissoul;andhemustadopt
suchapositionthathemayregardallhissundryexperiencesfromahigherpointofview.
Weneedonlybearinmindhow,inordinarylife,weregardtheexperiencesandactionsof
othersquitedifferently fromourown.Thiscannotbeotherwise, forweare interwoven
withourownactionsandexperiences,whereasthoseofothersweonlycontemplate.Our
aiminthesemomentsofseclusionmustbesotocontemplateandjudgeourownactions
and experiences as though they applied not to ourselves but to some other person.
Suppose,forexample,aheavymisfortunebefallsus.Howdifferentwouldbeourattitude
towardasimilarmisfortunehaditbefallenourneighbor.Thisattitudecannotbeblamed
as unjustifiable; it is part of human nature, and applies equally to exceptional
circumstancesand
to
the
daily
affairs
of
life.
The
student
must
seek
the
power
of
confrontinghimself,atcertaintimes,asastranger.Hemuststandbeforehimselfwiththe
innertranquilityofajudge.Whenthisisattained,ourownexperiencespresentthemselves
inanewlight.Aslongasweareinterwovenwiththemandstand,asitwere,withinthem,
wecling to thenonessentialjustasmuchas to theessential.Ifweattain thecalm inner
survey, the essential is severed from the nonessential. Sorrow andjoy, every thought,
everyresolve,appeardifferentwhenweconfrontourselvesinthisway.Itisasthoughwe
hadspentthewholedayinaplacewherewebeheldthesmallestobjectsatthesameclose
rangeasthelargest,andintheeveningclimbedaneighboringhillandsurveyedthewhole
sceneat
aglance.
Then
the
various
parts
appear
related
to
each
other
in
different
proportionsfromthosetheyborewhenseenfromwithin.Thisexercisewillnotandneed
notsucceedwithpresentoccurrencesofdestiny,butitshouldbeattemptedbythestudent
inconnectionwiththeeventsofdestinyalreadyexperiencedinthepast.Thevalueofsuch
innertranquilselfcontemplationdependsfarlessonwhatisactuallycontemplatedthan
onourfindingwithinourselvesthepowerwhichsuchinnertranquilitydevelops.
Foreveryhumanbeingbearsahighermanwithinhimselfbesideswhatwemaycallthe
workadayman.Thishighermanremainshiddenuntilheisawakened.Andeachhuman
beingcanhimselfaloneawaken thishigherbeingwithinhimself.As longas thishigher
beingisnotawakened,thehigherfacultiesslumberingineveryhumanbeing,andleading
tosupersensibleknowledge,willremainconcealed.Thestudentmustresolvetopersevere
in the strict and earnestobservationof the ruleheregiven, so long ashedoesnot feel
withinhimself thefruitsof this innertranquility.Toallwhothuspersevere thedaywill
comewhen spiritual lightwill envelop them, and a newworldwillbe revealed to an
organofsightofwhosepresencewithinthemtheywereneveraware.
Andnochangeneedtakeplace intheoutward lifeof thestudent inconsequenceof this
new rule. He performs his duties and, at first, feels the same joys, sorrows, and
experiencesasbefore.Innowaycanitestrangehimfromlife;hecanratherdevotehimself
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themorethoroughlytothislifefortheremainderoftheday,havinggainedahigherlifein
themoments setapart.Littleby little thishigher lifewillmake its influence feltonhis
ordinarylife.Thetranquilityofthemomentssetapartwillalsoaffecteverydayexistence.
Inhiswholebeinghewillgrowcalmer;hewillattainfirmassuranceinallhisactions,and
ceasetobeputoutofcountenancebyallmannerofincidents.Bythusadvancinghewillgraduallybecomemoreandmorehisownguide,andallowhimselflessandlesstobeled
by circumstances and external influences.Hewill soondiscoverhowgreat a source of
strengthisavailabletohiminthesemomentsthussetapart.Hewillbeginnolongertoget
angryatthingswhichformerlyannoyedhim;countlessthingsheformerlyfearedceaseto
alarmhim.Heacquiresanewoutlookon life.Formerlyhemayhaveapproachedsome
occupationinafaintheartedway.Hewouldsay:Oh,Ilackthepowertodothisaswellas
I couldwish.Now this thought does not occur to him,but rather a quite different
thought.Henceforthhesaystohimself:Iwillsummonallmystrengthtodomyworkas
wellasIpossiblycan.Andhesuppressesthethoughtwhichmakeshimfainthearted;forheknowsthat thisverythoughtmightbe thecauseofaworseperformanceonhispart,
and that in any case it cannot contribute to the improvement of hiswork.And thus
thought after thought, each fraught with advantage to his whole life, flows into the
studentsoutlook.Theytaketheplaceofthosethathadahampering,weakeningeffect.He
beginstosteerhisownshiponasecurecoursethroughthewavesoflife,whereasitwas
formerlybatteredtoandfrobythesewaves.
Thiscalmandserenityreactonthewholebeing.Theyassistthegrowthoftheinnerman,
and,with
the
inner
man,
those
faculties
also
grow
which
lead
to
higher
knowledge.
For
it
isbyhisprogress inthisdirectionthatthestudentgraduallyreachesthepointwherehe
himselfdetermines themanner inwhich the impressionsof theouterworld shallaffect
him. Thus hemay hear aword spoken with the object ofwounding or vexing him.
Formerlyitwouldindeedhavewoundedorvexedhim,butnowthathetreadsthepathto
higherknowledge,heisablebeforethewordhasfounditswaytohisinnerselfto
take from it thestingwhichgives it thepower towoundorvex.Takeanotherexample.
We easilybecome impatientwhenwe arekeptwaiting,but ifwe tread thepath to
higherknowledgewesosteepourselvesinourmomentsofcalmwiththefeelingofthe
uselessnessofimpatiencethathenceforth,oneveryoccasionofimpatience,thisfeelingis
immediatelypresentwithinus.Theimpatiencethatwasabouttomakeitselffeltvanishes,
andan intervalwhichwouldotherwisehavebeenwasted in expressionsof impatience
willbefilledbyusefulobservations,whichcanbemadewhilewaiting.
Now,thescopeandsignificanceofthesefactsmustberealized.Wemustbearinmindthat
the highermanwithin us is in constant development. But only the state of calm and
serenityheredescribedrendersanorderlydevelopmentpossible.Thewavesofoutward
life constrain the innerman from all sides if, instead ofmastering this outward life, it
mastershim.Suchamanislikeaplantwhichtriestoexpandinacleftintherockandis
stuntedingrowthuntilnewspaceisgivenit.Nooutwardforcescansupplyspacetothe
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innerman.Itcanonlybesuppliedbytheinnercalmwhichmanhimselfgivestohissoul.
Outward circumstances can only alter the course of his outward life; they can never
awakentheinnerspiritualman.Thestudentmusthimselfgivebirthtoanewandhigher
manwithinhimself.
Thishighermannowbecomestheinnerrulerwhodirectsthecircumstancesoftheouter
manwithsureguidance.As longastheoutermanhas theupperhandandcontrol, this
innermanishisslaveandthereforecannotunfoldhispowers.Ifitdependsonsomething
otherthanmyselfwhetherIshouldgetangryornot,Iamnotmasterofmyself,or,toput
itbetter,Ihavenotyetfoundtherulerwithinmyself.Imustdevelopthefacultyofletting
the impressions of the outer world approachme only in the way in which Imyself
determine; thenonlydo Ibecome in the realsenseastudent.Andonly inas faras the
studentearnestlyseeks thispowercanhereach thegoal. It isofno importancehowfar
anyonecan
go
in
agiven
time;
the
point
is
that
he
should
earnestly
seek.
Many
have
striven foryearswithoutnoticinganyappreciableprogress;butmanyof thosewhodid
notdespair,butremainedunshaken,havethenquitesuddenlyachievedtheinnervictory.
Nodoubtagreateffort isrequired inmanystationsof life toprovide thesemomentsof
innercalm;but thegreater theeffortneeded, themore important is theachievement. In
spiritual science everything depends upon energy, inward truthfulness, and
uncompromisingsinceritywithwhichweconfrontourownselves,withallourdeedsand
actions,asacompletestranger.
Butonlyonesideof thestudents inneractivity ischaracterizedby thisbirthofhisown
higherbeing. Something else is needed in addition. Even if he confronts himself as a
strangeritisonlyhimselfthathecontemplates;helooksonthoseexperiencesandactions
withwhichheisconnectedthroughhisparticularstationoflife.Hemustnowdisengage
himselffromitandrisebeyondtoapurelyhumanlevel,whichnolongerhasanythingto
dowithhisownspecialsituation.Hemustpasson tothecontemplationof those things
which would concern him as a human being, even if he lived under quite different
circumstances and in quite a different situation. In thisway somethingbegins to live
withinhimwhichrangesabovethepurelypersonal.Hisgazeisdirectedtoworldshigher
thanthosewithwhicheverydaylifeconnectshim.Andthushebeginstofeelandrealize,
as an inner experience, that he belongs to those higher worlds. These are worlds
concerningwhichhissensesandhisdailyoccupationcantellhimnothing.Thushenow
shiftsthecentralpointofhisbeingtotheinnerpartofhisnature.Helistenstothevoices
withinhimwhichspeaktohiminhismomentsoftranquility;hecultivatesanintercourse
withthespiritualworld.Heisremovedfromtheeverydayworld.Itsnoiseissilenced.All
around him there is silence. He puts away everything that reminds him of such
impressions fromwithout. Calm inward contemplation and conversewith the purely
spiritual world fill his soul. Such tranquil contemplation must become a natural
necessity in the lifeof the student.He isnowplunged inaworldof thought.Hemust
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developa living feeling for this silent thoughtactivity.Hemust learn to lovewhat the
spiritpoursintohim.Hewillsoonceasetofeelthatthisthoughtworldislessrealthanthe
everydaythingswhichsurroundhim.Hebeginstodealwithhisthoughtsaswiththings
inspace,and themomentapproacheswhenhebegins tofeel thatwhichreveals itself in
the silent inward thoughtwork tobemuchhigher,muchmore real, than the things inspace.Hediscovers thatsomething livingexpresses itself in this thoughtworld.Hesees
thathis thoughtsdonotmerelyharbor shadowpictures,but that through themhidden
beingsspeaktohim.Outofthesilence,speechbecomesaudibletohim.Formerlysound
onlyreachedhimthroughhisear;now itresoundsthroughhissoul.An inner language,
aninnerwordisrevealedtohim.Thismoment,whenfirstexperienced,isoneofgreatest
raptureforthestudent.Aninnerlightisshedoverthewholeexternalworld,andasecond
lifebeginsforhim.Throughhisbeingtherepoursadivinestreamfromaworldofdivine
rapture.
This lifeof the soul in thought,whichgraduallywidens intoa life in spiritualbeing, is
called by Gnosis, and by Spiritual Science, Meditation (contemplative reflection). This
meditation is themeans to supersensibleknowledge.But the student in suchmoments
mustnotmerely indulge in feelings;hemustnothave indefinite sensations inhis soul.
Thatwouldonlyhinderhimfromreachingtruespiritualknowledge.Histhoughtsmust
beclear,sharpanddefinite,andhewillbehelpedinthisifhedoesnotclingblindlytothe
thoughtsthatrisewithinhim.Rathermusthepermeatehimselfwiththeloftythoughtsby
whichmenalreadyadvancedandpossessedofthespiritwereinspiredatsuchmoments.
Heshould
start
with
the
writings
which
themselves
had
their
origin
in
just
such
revelation
duringmeditation. In themystic, gnostic and spiritual scientific literature of today the
studentwillfindsuchwritings,andinthemthematerialforhismeditation.Theseekersof
the spirithave themselves setdown in suchwritings the thoughtsof thedivine science
whichtheSpirithasdirectedhismessengerstoproclaimtotheworld.
Throughsuchmeditationacompletetransformationtakesplaceinthestudent.Hebegins
toformquitenewconceptionsofreality.Allthingsacquireafreshvalueforhim.Itcannot
berepeated toooften that this transformationdoesnotalienatehim from theworld.He
willinnowaybeestrangedfromhisdailytasksandduties,forhecomestorealizethatthe
most insignificant actionhehas to accomplish, themost insignificant experiencewhich
offersitselftohim,standsinconnectionwithcosmicbeingsandcosmicevents.Whenonce
thisconnectionisrevealedtohiminhismomentsofcontemplation,hecomestohisdaily
activitieswithanew,fullerpower.Fornowheknowsthathislaborandhissufferingare
given and endured for the sake of a great, spiritual, cosmicwhole.Notweariness,but
strengthtolivespringsfrommeditation.
Withfirmstepthestudentpassesthroughlife.Nomatterwhatitmaybringhim,hegoes
forwarderect.Inthepastheknewnotwhyhelaboredandsuffered,butnowheknows.It
is obvious that suchmeditation leadsmore surely to the goal if conducted under the
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directionofexperiencedpersonswhoknowof themselveshoweverythingmaybestbe
done;and theiradviceandguidance shouldbesought.Truly,noone loseshis freedom
thereby.Whatwouldotherwisebemereuncertaingropinginthedarkbecomesunderthis
directionpurposefulwork.Allwhoapplytothosepossessingknowledgeandexperience
inthesematterswillneverapplyinvain,onlytheymustrealizethatwhattheyseekistheadviceofa friend,not thedominationofawouldberuler. Itwillalwaysbe found that
theywhoreallyknowarethemostmodestofmen,andthatnothingisfurtherfromtheir
naturethanwhatiscalledthelustforpower.
When,bymeansofmeditation,amanrises tounionwiththespirit,hebringsto lifethe
eternal inhim,which is limitedbyneitherbirthnordeath.Theexistenceof thiseternal
being can only be doubted by those who have not themselves experienced it. Thus
meditationisthewaywhichalsoleadsmantotheknowledge,tothecontemplationofhis
eternal,indestructible,
essential
being;
and
it
is
only
through
meditation
that
man
can
attain to suchknowledge.Gnosis andSpiritualScience tellof the eternalnatureof this
beingandofitsreincarnation.Thequestionisoftenasked:Whydoesamanknownothing
of his experiencesbeyond theborders of life and death?Not thus shouldwe ask,but
rather:Howcanweattainsuchknowledge?Inrightmeditationthepath isopened.This
alonecanrevivethememoryofexperiencesbeyondtheborderoflifeanddeath.Everyone
can attain this knowledge; in each one of us lies the faculty of recognizing and
contemplating forourselveswhatgenuineMysticism,SpiritualScience,Anthroposophy,
andGnosisteach.Onlytherightmeansmustbechosen.Onlyabeingwithearsandeyes
canapprehend
sounds
and
colors;
nor
can
the
eye
perceive
if
the
light
which
makes
things
visible iswanting.SpiritualSciencegives themeansofdevelopingthespiritualearsand
eyes, and of kindling the spiritual light; and this method of spiritual training: (1)
Preparation; thisdevelops thespiritualsenses. (2)Enlightenment; thiskindles thespiritual
light.(3)Initiation;thisestablishesintercoursewiththehigherspiritualbeings.
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II
TheStagesofInitiationThe informationgiven in the followingchaptersconstitutessteps inanesoteric training,
thenameandcharacterofwhichwillbeunderstoodbyallwhoapplythisinformationin
therightway.Itreferstothethreestagesthroughwhichthetrainingofthespiritual life
leadstoacertaindegreeof initiation.Butonlysomuchwillherebeexplainedascanbe
publicly imparted.Thesearemerely indications extracted from a stilldeeper andmore
intimate doctrine. In esoteric training itself a quite definite course of instruction is
followed.Certainexercisesenable the soul to attain to a conscious intercoursewith the
spiritualworld.Theseexercisesbearaboutthesamerelationtowhatwillbeimpartedin
thefollowingpages,astheinstructiongiveninahigherstrictlydisciplinedschoolbearsto
theincidentaltraining.Butimpatientdabbling,devoidofearnestperseverance,canleadto
nothingatall.ThestudyofSpiritualSciencecanonlybesuccessful if thestudentretain
whathasalreadybeenindicatedintheprecedingchapter,andonthebasisofthisproceed
further.
The three stages which the abovementioned tradition specifies, are as follows: (1)
preparation; (2) enlightenment; (3) initiation. It isnot altogethernecessary that the first of
these three stages shouldbe completedbefore the second canbebegun, nor that the
second,inturn,becompletedbeforethethirdbestarted.Incertainrespectsitispossibleto
partake of enlightenment, and even of initiation, and in other respects stillbe in thepreparatory stage. Yet it will be necessary to spend a certain time in the stage of
preparation before any enlightenment can begin; and, at least in some respects,
enlightenmentmustbe completedbefore it is evenpossible to enterupon the stage of
initiation.Butindescribingthemitisnecessary,forthesakeofclarity,thatthethreestages
bemadetofollowinorder.
Preparation
Preparationconsists inastrictanddefinitecultivationof the lifeof thoughtandfeeling,
through which the psychospiritual body becomes equipped with higher senses and
organsofactivity inthesamewaythatnaturalforceshavefittedthephysicalbodywith
organsbuiltoutofindeterminatelivingmatter.
Tobeginwith, the attention of the soul is directed to certain events in theworld that
surrounds us. Such events are, on the one hand, life that is budding, growing, and
flourishing,andontheotherhand,allphenomenaconnectedwithfading,decaying,and
withering.The student canobserve these events simultaneously,whereverhe turnshis
eyes and on every occasion they naturally evoke in him feelings and thoughts;but in
ordinarycircumstanceshedoesnotdevotehimselfsufficientlytothem.Hehurriesontoo
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quickly from impression to impression. It isnecessary, therefore, thathe should fixhis
attention intently and consciously upon these phenomena. Wherever he observes a
definitekindofbloomingandflourishing,hemustbanisheverythingelsefromhissoul,
and entirely surrender himself, for a short time, to this one impression.Hewill soon
convince himself that a feelingwhich heretofore in a similar case,wouldmerely haveflittedthroughhissoul,nowswellsoutandassumesapowerfulandenergeticform.He
mustnowallowthisfeelingtoreverberatequietlywithinhimselfwhilekeepinginwardly
quite still.Hemust cuthimselfoff from theouterworld,and simplyand solely follow
whathissoultellshimofthisblossomingandflourishing.
Yetitmustnotbethoughtthatmuchprogresscanbemadeifthesensesarebluntedtothe
world.Firstlookatthethingsaskeenlyandasintentlyasyoupossiblycan;thenonlylet
thefeelingwhichexpandstolife,andthethoughtwhicharisesinthesoul,takepossession
ofyou.
The
point
is
that
the
attention
should
be
directed
with
perfect
inner
balance
upon
bothphenomena.Ifthenecessarytranquilitybeattainedandyousurrenderyourselftothe
feelingwhichexpandstolifeinthesoul,then,induetime,thefollowingexperiencewill
ensue.Thoughtsandfeelingsofanewkindandunknownbeforewillbenoticeduprising
in the soul. Indeed, themore often the attentionbe fixed alternately upon something
growing, blossoming and flourishing, and upon something else that is fading and
decaying,themorevividwillthesefeelingsbecome.Andjustastheeyesandearsofthe
physical body are built by natural forces out of living matter, so will the organs of
clairvoyancebuild themselves out of the feelings and thoughts thus evoked. A quite
definiteform
of
feeling
is
connected
with
growth
and
expansion,
and
another
equally
definitewithallthatisfadinganddecaying.Butthisisonlythecaseiftheeffortbemade
to cultivate these feelings in theway indicated. It ispossible todescribeapproximately
what these feelings are like.A full conception of them iswithin the reach of allwho
undergotheseinnerexperiences.
If the attention be frequently fixed on the phenomena of growing, blooming and
flourishing, a feeling remotely allied to the sensationof a sunrisewill ensue,while the
phenomenaof fadinganddecayingwillproduceanexperiencecomparable, in thesame
way,totheslowrisingofthemoononthehorizon.Boththesefeelingsareforceswhich,
when duly cultivated and developed to ever increasing intensity, lead to the most
significantspiritualresults.Anewworldisopenedtothestudentifhesystematicallyand
deliberatelysurrendershimselftosuchfeelings.Thesoulworld,thesocalledastralplane,
begins todawnuponhim.Growthanddecayareno longerfactswhichmake indefinite
impressions on him as of old,but rather they form themselves into spiritual lines and
figuresofwhichhehadpreviouslysuspectednothing.Andtheselinesandfigureshave,
forthedifferentphenomena,differentforms.Abloomingflower,ananimalintheprocess
ofgrowth,atreethatisdecaying,evokeinhissouldifferentlines.Thesoulworld(astral
plane)broadensoutslowlybeforehim.These linesandfiguresare innosensearbitrary.
Twostudentswhohavereachedthecorrespondingstageofdevelopmentwillalwayssee
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thesamelinesandfiguresunderthesameconditions.Justasaroundtablewillbeseenas
roundbytwonormalpersons,andnotasroundbyoneandsquarebytheother,sotoo,at
the sightofa flower, the same spiritual figure ispresented to the soul.Andjustas the
formsofanimalsandplantsaredescribedinordinarynaturalhistory,sotoo,thespiritual
scientist describes or draws the spiritual forms of the process of growth and decay,accordingtospeciesandkind.
If the student has progressed so far that he can perceive the spiritual forms of those
phenomenawhicharephysicallyvisibletohisexternalsight,he is thennotfarfrom the
stagewherehewillbeholdthingswhichhavenophysicalexistence,andwhichtherefore
remainentirelyhidden(occult)fromthosewhohavenotreceivedsuitableinstructionand
training.
Itshould
be
emphasized
that
the
student
must
never
lose
himself
in
speculations
on
the
meaningofonethingoranother.Suchintellectualizingwillonlydrawhimawayfromthe
right road.He should look out on theworldwith keen,healthy senses and quickened
powerofobservation,and thengivehimselfuptothefeelingthatariseswithinhim.He
shouldnot try tomakeout, through intellectualspeculation, themeaningof things,but
ratherallowthethingstodisclosethemselves.Itshouldberemarkedthatartisticfeeling,
whencoupledwithaquietintrospectivenature,formsthebestpreliminaryconditionfor
thedevelopmentofspiritualfaculties.Thisfeelingpiercesthroughthesuperficialaspectof
things,andinsodoingtouchestheirsecrets.
A further point of importance iswhat spiritual science calls orientation in the higher
worlds.This isattainedwhen the student ispermeated, throughand through,with the
consciousrealizationthatfeelingsandthoughtsarejustasmuchveritablerealitiesasare
tables and chairs in theworld of the physical senses. In the soul and thoughtworld,
feelings and thoughts reactupon each otherjust asdophysical objects in thephysical
world.Aslongasthestudentisnotvividlypermeatedwiththisconsciousness,hewillnot
believe thatawrong thought inhismindmayhaveasdevastatinganeffectuponother
thoughts thatspread life in the thoughtworldas theeffectwroughtbyabullet firedat
randomuponthephysicalobjectsithits.Hewillperhapsneverallowhimselftoperforma
physicallyvisibleactionwhichheconsiderstobewrong,thoughhewillnotshrinkfrom
harboringwrongthoughtsandfeelings,fortheseappearharmlesstotherestoftheworld.
Therecanbenoprogress,however,onthepathtohigherknowledgeunlessweguardour
thoughtsandfeelingsinjustthesamewayweguardoutstepsinthephysicalworld.Ifwe
seeawallbeforeus,wedonotattempttodashrightthrough it,butturnaside.Inother
words,weguideourselvesbythelawsofthephysicalworld.Therearesuchlaws,too,for
the soul and thoughtworld, only they cannot impose themselves onus fromwithout.
Theymustflowoutofthelifeofthesoulitself.Thiscanbeattainedifweforbidourselves
to harborwrong thoughts and feelings.All arbitrary flitting to and fro in thought, all
accidentalebbingandflowingofemotionmustbeforbiddeninthesameway.Insodoing
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wedonotbecomedeficientinfeeling.Onthecontrary,ifweregulateourinnerlifeinthis
way,we shall soon find ourselvesbecoming rich in feelings and creativewithgenuine
imagination. In theplaceofpettyemotionalismand capricious flightsof thought, there
appearsignificantemotionsand thoughts thatare fruitful.Feelingsand thoughtsof this
kind lead the student toorientation in the spiritualworld.Hegains a rightposition inrelationtothethingsofthespiritualworld;adistinctanddefiniteresultcomesintoeffect
inhisfavor.Justashe,asaphysicalman,findshiswayamongphysicalthings,so,too,his
pathnow leadshimbetweengrowthanddecay,whichhehasalreadycome toknow in
theway described above.On the one hand, he follows all processes of growing and
flourishingand,ontheother,ofwitheringanddecayinginawaythatisnecessaryforhis
ownandtheworldsadvancement.
Thestudenthasalsotobestowafurthercareontheworldofsound.Hemustdiscriminate
betweensounds
that
are
produced
by
the
so
called
inert
(lifeless)
bodies,
for
instance,
a
bell,oramusical instrument,ora fallingmass,and thosewhichproceed froma living
creature (an animal or a humanbeing.)When abell is struck,we hear the sound and
connectapleasantfeelingwithit;butwhenwehearthecryofananimal,wecan,besides
ourownfeeling,detectthroughitthemanifestationofaninwardexperienceoftheanimal,
whetherofpleasureorpain. It iswith the latterkindof sound that the student sets to
work.Hemust concentrate hiswhole attention on the fact that the sound tells him of
somethingthat liesoutsidehisownsoul.Hemustimmersehimselfinthisforeignthing.
Hemustcloselyunitehisownfeelingwiththepleasureorpainofwhichthesoundtells
him.He
must
get
beyond
the
point
of
caring
whether,
for
him,
the
sound
is
pleasant
or
unpleasant, agreeable or disagreeable, and his soul must be filled with whatever is
occurring in the being from which the sound proceeds. Through such exercises, if
systematically anddeliberately performed, the studentwill developwithin himself the
faculty of intermingling, as itwere,with thebeing fromwhich the soundproceeds.A
person sensitive tomusicwill find it easier thanonewho isunmusical to cultivatehis
innerlifeinthisway;butnooneshouldsupposethatameresenseformusiccantakethe
placeof this inneractivity.The studentmust learn to feel in thisway in the faceof the
wholeofnature.Thisimplantsanewfacultyinhisworldofthoughtandfeeling.Through
her resounding tones, thewholeofnaturebegins towhisperher secrets to the student.
Whatwashithertomerely incomprehensiblenoise tohis soulbecomesby thismeans a
coherent language of nature.Andwhereas hitherto he only heard sound from the so
called inanimate objects, he now is aware of a new language of the soul. Should he
advancefurtherinthisinnerculture,hewillsoonlearnthathecanhearwhathithertohe
didnotevensurmise.Hebeginstohearwiththesoul.
To this, one thingmoremustbe addedbefore the highest point in this region canbe
attained.Ofverygreatimportanceforthedevelopmentofthestudentisthewayinwhich
helistenstootherswhentheyspeak.Hemustaccustomhimselftodothisinsuchaway
that,whilelistening,hisinnerselfisabsolutelysilent.Ifsomeoneexpressesanopinionand
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another listens, assent or dissentwill, generally speaking, stir in the inner self of the
listener.Many people in such cases feel themselves impelled to an expression of their
assent,ormoreespecially,oftheirdissent.Inthestudent,allsuchassentordissentmust
besilenced.Itisnotimperativethatheshouldsuddenlyalterhiswayoflivingbytryingto
attain at all times to this complete inner silence.Hewill have tobeginbydoing so inspecialcases,deliberatelyselectedbyhimself.Thenquiteslowlyandbydegrees,thisnew
way of listening will creep into his habits, as of itself. In spiritual research this is
systematically practiced. The student feels it his duty to listen,byway of practice, at
certain times to themost contradictory views and, at the same time,bring entirely to
silenceallassent,andmoreespecially,alladversecriticism.Thepointisthatinsodoing,
notonlyallpurely intellectualjudgmentbesilenced,butalsoallfeelingsofdispleasure,
denial, or even assent.The studentmust at all timesbeparticularlywatchful lest such
feelings,evenwhennotonthesurface,shouldstilllurkintheinnermostrecessofthesoul.
Hemust listen, forexample, to the statementsofpeoplewho are, in some respects, farbeneath him, and yetwhile doing so suppress every feeling of greater knowledge or
superiority.It isusefulforeveryoneto listen inthiswaytochildren,foreven thewisest
canlearnincalculablymuchfromchildren.Thestudentcanthustrainhimselftolistento
thewords of othersquite selflessly, completely shuttingdownhisownperson andhis
opinionsandwayoffeeling.Whenhepractices listeningwithoutcriticism,evenwhena
completely contradictory opinion is advanced, when the most hopeless mistake is
committedbeforehim,he then learns, littleby little, toblendhimselfwith thebeingof
anotherandbecome identifiedwith it.Thenhehearsthrough thewords intothesoulof
theother.
Through
continued
exercise
of
this
kind,
sound
becomes
the
right
medium
for
theperceptionofsoulandspirit.Ofcourseitimpliestheverystrictestselfdiscipline,but
the latter leads toahighgoal.Whentheseexercisesarepracticed inconnectionwiththe
otheralreadygiven,dealingwiththesoundsofnature,thesouldevelopsanewsenseof
hearing.Sheisnowabletoperceivemanifestationsfromthespiritualworldwhichdonot
find their expression in sounds perceptible to the physical ear. The perception of the
inner word awakens. Gradually truths reveal themselves to the student from the
spiritualworld.Hehearsspeechutteredtohiminaspiritualway.Onlytothosewho,by
selflesslistening,trainthemselvestobereallyreceptivefromwithin,instillness,unmoved
bypersonal
opinion
or
feeling
only
to
such
can
the
higher
beings
speak
of
whom
spiritual
science tells.As longasonehurlsanypersonalopinionorfeelingagainst thespeaker to
whomonemustlisten,thebeingsofthespiritualworldremainsilent.
Allhigher truthsareattained throughsuch inwardly instilledspeech,andwhatwehear
fromthelipsofatruespiritualteacherhasbeenexperiencedbyhiminthismanner.But
thisdoesnotmeanthatitisunimportantforustoacquaintourselveswiththewritingsof
spiritual sciencebeforewe can ourselves hear such inwardly instilled speech.On the
contrary,thereadingofsuchwritingsandthelisteningtotheteachingsofspiritualscience
arethemselvesmeansofattainingpersonalknowledge.Everysentenceofspiritualscience
wehear isofanature todirect themind to thepointwhichmustbereachedbefore the
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soulcanexperiencerealprogress.Tothepracticeofallthathasherebeenindicatedmust
be added the ardent studyofwhat the spiritual researchers impart to theworld. In all
esoterictrainingsuchstudybelongstothepreparatoryperiod,andallothermethodswill
proveineffectiveifduereceptivityfortheteachingsofthespiritualresearcherislacking.
Forsincetheseinstructionsareculledfromthelivinginnerword,fromthelivinginwardlyinstilledspeech, theyare themselvesgiftedwithspiritual life.Theyarenotmerewords;
theyare livingpowers.Andwhileyou follow thewordsofonewhoknows,whileyou
read abook that springs from real inner experience, powers are atwork in your soul
whichmakeyouclairvoyant,justasnaturalforceshavecreatedoutoflivingmatteryour
eyesandyourears.
Enlightenment
Enlightenmentproceeds
from
very
simple
processes.
Here,
too,
it
is
amatter
of
developing
certain feelings and thoughts which slumber in every human being and must be
awakened.Itisonlywhenthesesimpleprocessesarecarriedoutwithunfailingpatience,
continuouslyandconscientiously,that theycan leadtotheperceptionof the inner light
forms.Thefirststepistakenbyobservingdifferentnaturalobjectsinaparticularway;for
instance,a transparentandbeautifully formed stone (acrystal),aplant,andananimal.
Thestudentshouldendeavor,atfirst,todirecthiswholeattentiontoacomparisonofthe
stonewiththeanimalinthefollowingmanner.Thethoughtsherementionedshouldpass
throughhissoulaccompaniedbyvivid feelings,andnoother thought,noother feeling,
must
mingle
with
them
and
disturb
what
should
be
an
intensely
attentive
observation.
Thestudentsaystohimself:Thestonehasaform;theanimalalsohasaform.Thestone
remainsmotionless in itsplace.Theanimalchanges itsplace.It is instinct(desire)which
causestheanimaltochangeitsplace.Instincts,too,areservedbytheformoftheanimal.
Its organs and limbs are fashioned in accordancewith these instincts.The form of the
stoneisnotfashionedinaccordancewithdesires,butinaccordancewithdesirelessforce.
(Thefactherementioned,initsbearingonthecontemplationofcrystals,isinmanyways
distortedbythosewhohaveonlyheardofitinanoutward,exotericmanner,andinthis
waysuchpracticesascrystalgazinghavetheiroriginSuchmanipulationsarebasedona
misunderstanding. They havebeen described inmanybooks,but they never form the
subjectofgenuineesotericteaching.)
By sinkingdeeply into such thoughts,andwhiledoing so,observing the stoneand the
animalwith rapt attention, there arise in the soul twoquite separatekinds of feelings.
Fromthestonethereflowsintothesoultheonekindoffeeling,andfromtheanimalthe
otherkind.Theattemptwillprobablynotsucceedatfirst,butlittlebylittle,withgenuine
andpatientpractice,thesefeelingsensue.Only,thisexercisemustbepracticedoverand
overagain.Atfirstthefeelingsareonlypresentaslongastheobservationlasts.Lateron
they continue, and then theygrow to somethingwhich remains living in the soul.The
student has thenbut to reflect, andboth feelingswill always arise, evenwithout the
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contemplationofanexternalobject.Outofthesefeelingsandthethoughtsthatarebound
upwiththem,theorgansofclairvoyanceareformed.Iftheplantshouldthenbeincluded
in this observation, itwillbe noticed that the feeling flowing from it liesbetween the
feelingsderived from the stoneand theanimal, inbothqualityanddegree.Theorgans
thus formed are spiritual eyes. The students gradually learns,by theirmeans, to seesomethinglikesoulandspiritcolors.Thespiritualworldwithitslinesandfiguresremains
dark as long as he has only attainedwhat hasbeendescribed aspreparation; through
enlightenmentthisworldbecomeslight.Hereitmustalsobenotedthatthewordsdark
andlight,aswellas theotherexpressionsused,onlyapproximatelydescribewhat is
meant. This cannotbe otherwise if ordinary language is used, for this language was
created tosuitphysicalconditions.Spiritualsciencedescribesthatwhich,forclairvoyant
organs,flowsfrom thestone,asblue,orbluered;and thatwhich isfeltascomingfrom
theanimalas redor redyellow. In reality,colorsofaspiritualkindareseen.Thecolor
proceedingtheplantisgreenwhichlittlebylittleturnsintoalightetherealpink.Theplantisactuallythatproductofnaturewhichinhigherworldsresembles,incertainrespects,its
constitutioninthephysicalworld.Thesamedoesnotapplytothestoneandtheanimal.It
must now be clearly understood that the abovementioned colors only represent the
principal shades in the stone, plant and animal kingdom. In reality, all possible
intermediate shades are present. Every stone, every plant, every animal has its own
particularshadeofcolor.Inadditiontothesetherearealsothebeingsofthehigherworlds
whoneverincarnatephysically,butwhohavetheircolors,oftenwonderful,oftenhorrible.
Indeed, thewealthof color in thesehigherworlds is immeasurablygreater than in the
physicalworld.
Once the faculty of seeingwith spiritual eyes hasbeen acquired, one then encounters
sooneror later thebeingsherementioned, someof themhigher, some lower thanman
himselfbeingsthatneverenterphysicalreality.
If thispointhasbeen reached, theway toagreatdeal liesopen.But it is inadvisable to
proceedfurtherwithoutpayingcarefulheedtowhatissaidorotherwiseimpartedbythe
spiritual researcher.And for that, too,whichhasbeendescribed,attentionpaid tosuch
experiencedguidanceistheverybestthing.Moreover,ifamanhasthestrengthandthe
endurance to travelsofar thathefulfills theelementaryconditionsofenlightenment,he
willassuredlyseekandfindtherightguidance.
Butinanycircumstances,oneprecautionisnecessary,failingwhichitwerebettertoleave
untrodden all steps on the path to higher knowledge. It is necessary that the student
should lose none of his qualities as a good and nobleman, or his receptivity for all
physical reality. Indeed, throughouthis traininghemust continually increasehismoral
strength,his innerpurity,andhispowerofobservation.Togiveanexample:duringthe
elementaryexercisesonenlightenment, thestudentmust takecarealways toenlargehis
sympathy for theanimaland thehumanworlds,andhissense for thebeautyofnature.
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Failing thiscare,suchexerciseswouldcontinuallyblunt that feelingand that sense; the
heart would become hardened, and the senses blunted, and that could only lead to
perilousresults.
Howenlightenmentproceeds if thestudentrises, in thesenseoftheforegoingexercises,fromthestone,theplant,andtheanimal,uptoman,andhow,afterenlightenment,under
all circumstances the union of the soulwith the spiritualworld is effected, leading to
initiationwiththesethingsthefollowingchapterswilldeal,inasfarastheycanandmay
doso.
Inourtimethepathtospiritualscienceissoughtbymany.Itissoughtinmanyways,and
manydangerousandevendespicablepracticesareattempted.Itisforthisreasonthatthey
who claim to know something of the truth in these matters place before others the
possibilityof
learning
something
of
esoteric
training.
Only
so
much
is
here
imparted
as
accordswith thispossibility. It isnecessary that somethingof the truth shouldbecome
known, in order to prevent error causing great harm. No harm can come to anyone
following thewayheredescribed,so longashedoesnot forcematters.Only,one thing
shouldbenoted:nostudent shouldspendmore timeandstrengthupon theseexercises
thanhecansparewithdueregard tohisstation in lifeand tohisduties;norshouldhe
changeanything,for the timebeing, in theexternalconditionsofhis life through taking
thispath.Withoutpatiencenogenuineresultscanbeattained.Afterdoinganexercisefor
afewminutes,thestudentmustbeabletostopandcontinuequietlyhisdailywork,and
no
thought
of
these
exercises
should
mingle
with
the
day
s
work.
NO
one
is
of
use
as
an
esotericstudentorwilleverattainresultsofrealvaluewhohasnotlearnedtowaitinthe
highestandbestsenseoftheword.
TheControlofThoughtsandFeelings
Whenthestudentseeksthepathleadingtohigherknowledgeinthewaydescribedinthe
precedingchapter,heshouldnotomit to fortifyhimself; throughouthiswork,withone
everpresent thought.Hemustnevercease repeating tohimself thathemayhavemade
quiteconsiderableprogressafteracertainintervaloftime,thoughitmaynotbeapparent
tohiminthewayheperhapsexpected;otherwisehecaneasilyloseheartandabandonallattemptsafterashorttime.Thepowersandfacultiestobedevelopedareofamostsubtle
kind,anddifferentirely in theirnature from the conceptionspreviously formedby the
student.Hehadbeenaccustomedtooccupyhimselfexclusivelywiththephysicalworld;
the world of spirit and soul had been concealed from his vision and concepts. It is
thereforenotsurprising ifhedoesnot immediatelynotice thepowersofsoulandspirit
nowdeveloping inhim.In thisrespect there isapossibilityofdiscouragementfor those
settingouton thepath tohigherknowledge, if they ignore the experiencegatheredby
responsible investigators.The teacher is aware of theprogressmadebyhispupil long
beforethelatterisconsciousofitHeknowshowthedelicatespiritualeyesbegintoform
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willlateronbeenticedfromtheseedbytheforcesofearthandlight.IfIhadbeforemeanartificial
objectwhichimitatedtheseedtosuchadeceptivedegreethatmyeyescouldnotdistinguishitfrom
a real seed, noforces of earth or light could avail toproducefrom it aplant. If the student
thoroughlygrasps this thoughtso that itbecomesan inwardexperience,hewillalsobe
able to form the following thought and couple itwith the right feeling: Allthat
will
ultimatelygrowoutoftheseedisnowsecretlyenfoldedwithinitastheforceofthewholeplant.In
theartificial imitationof theseedthere isnosuchforcepresent.Andyetbothappearaliketomy
eyes.Therealseed,therefore,containssomethinginvisiblewhichisnotpresentintheimitation.It
ison this invisible something that thoughtand feeling are tobe concentrated. (Anyone
objecting thatamicroscopicalexaminationwould reveal thedifferencebetween the real
seed and the imitation would only show that he had failed to grasp the point. The
intention is not to investigate the physical nature of the object,but to use it for the
developmentofpsychospiritualforces.)
Letthestudentfullyrealizethatthisinvisiblesomethingwilltransmuteitselflateroninto
avisibleplant,whichhewillhavebeforehim in itsshapeandcolor.Lethimponderon
the thought: The invisiblewill becomevisible. If I couldnot think, then thatwhichwill only
becomevisiblelateroncouldnotalreadymakeitspresencefelttome.Particularstressmustbe
laidon the followingpoint:what thestudent thinkshemustalso feelwith intensity. In
innertranquility,thethoughtmentionedabovemustbecomeaconsciousinnerexperience,
totheexclusionofallotherthoughtsanddisturbances.Andsufficienttimemustbetaken
toallowthethoughtandthefeelingwhichiscoupledwithittoborethemselvesintothe
soul,as
it
were.
If
this
be
accomplished
in
the
right
way,
then
after
atime
possibly
not
untilafternumerousattemptsaninnerforcewillmakeitselffelt.Thisforcewillcreate
new powers of perception. The grain of seed will appear as if enveloped in a small
luminous cloud. In a sensiblesupersensibleway, itwillbe felt as akind of flame.The
centerofthisflameevokesthesamefeelingthatonehaswhenundertheimpressionofthe
color lilac, and the edges aswhen under the impression of abluish tone.Whatwas
formerlyinvisiblenowbecomesvisible,foritiscreatedbythepowerofthethoughtsand
feelingswehavestirred to lifewithinourselves.Theplant itselfwillnotbecomevisible
untillater,sothatthephysicallyinvisiblenowrevealsitselfinaspirituallyvisibleway.
It is not surprising that all this appears tomany as illusion. What is the use of such
visions,theyask,andsuchhallucinations?Andmanywillthusfallawayandabandon
thepath.But this isprecisely the importantpoint:not to confuse spiritual realitywith
imagination at this difficult stage of human evolution, and furthermore, to have the
couragetopressonwardandnotbecometimorousandfainthearted.Ontheotherhand,
however,thenecessitymustbeemphasizedofmaintainingunimpairedandofperpetually
cultivating that healthy sound sense which distinguishes truth from illusion. Fully
conscious selfcontrolmust neverbe lost during all these exercises, and theymustbe
accompaniedby thesamesane,sound thinkingwhich isapplied to thedetailsofevery
day life. To lapse into reverieswouldbe fatal. The intellectual clarity, not to say the
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sobrietyof thought,mustnever foramomentbedulled.Thegreatestmistakewouldbe
made if the studentsmentalbalanceweredisturbed through suchexercises, ifhewere
hampered injudging themattersofhisdaily lifeassanelyandassoundlyasbefore.He
should examine himself again and again to find out if he has remained unaltered in
relation to the circumstances amongwhich he lives, orwhether hemay perhaps havebecomeunbalanced.Aboveall,strictcaremustbetakennottodriftatrandomintovague
reveries,ortoexperimentwithallkindsofexercises.Thetrainsofthoughthereindicated
havebeentestedandpracticedinesoterictrainingsincetheearliesttimes,andonlysuch
aregiveninthesepages.Anyoneattemptingtouseothersdevisedbyhimself,orofwhich
hemayhaveheard or read at oneplace or another,will inevitably go astray and find
himselfonthepathofboundlesschimera.
Asafurtherexercisetosucceedtheonejustdescribed,thefollowingmaybetaken:Letthe
studentplace
before
him
aplant
which
has
attained
the
stage
of
full
development.
Now
let
himfillhismindwiththethoughtthatthetimewillcomewhenthisplantwillwitherand
die.Nothingwillbe left ofwhat Inow seebeforeme.But thisplantwillhavedeveloped seeds
which,intheirturn,willdeveloptonewplants.IagainbecomeawarethatinwhatIsee,something
lieshiddenwhichIcannotsee.Ifillmymindentirelywiththethought:thisplantwithitsformand
colors,willintimebenomore.Butthereflectionthatitproducesseedsteachesmethatitwillnot
disappear into nothing. I cannot at present see with my eyes that which guards it from
disappearance,anymorethanIpreviouslycoulddiscerntheplantinthegrainofseed.Thusthereis
something in theplantwhichmyeyescannotsee. If I let this thought livewithinme,and if the
corresponding
feeling
be
coupled
with
it,