A Road To Self-Knowledge Part 1

A ROAD TO SELF-KNOWLEDGE.

RUDOLF STEINER.

Introductory Remarks

IT is the endeavour of this treatise to convey spiritual-scientific knowledge concerning the being of man. The method of representation is arranged in such a way that the reader may grow into what is depicted, so that, in the course of reading, it becomes for him a kind of self-conference. If this soliloquy takes on such a form that thereby hitherto concealed forces, which can be awakened in every soul, reveal themselves, then the reading leads to a real inner work of the soul; and the latter can see itself gradually urged on to that soul-journeying, which truly advances towards the beholding of the spiritual world. What has to be imparted, therefore, has been given in the form of eight Meditations, which can be actually practised. If this is done, they can be adapted for imparting to the soul, through its own inner deepening, that about which they speak.

It has been my aim on the one hand, to give something to those readers who have already made themselves conversant with the literature dealing with the domain of the supersensible, as it is here understood. Thus through the style of the description, through the communication directly connecting with the soul's experience, perhaps those who have knowledge of supersensible life will here find something that may appear of importance to them. On the other hand, many a one can find that just through this method of representation profit may be gained by those who yet stand far distant from the achievements of Spiritual Science.

Although this work is intended as an amplification of my other writings in the domain of Spiritual Science, it should nevertheless be possible to read it independently.

It has been my endeavour in my books, Theosophy and Occult Science, to represent the things as they show themselves to observation, when it ascends to the Spiritual. In these works the method of representation is descriptive and its direction prescribed by conformity to the law manifesting out of the things themselves. In this, A Road to Self-Knowledge, the method of representation is different. Herein is stated that which can be experienced by a soul which sets out on the path to the Spirit in a certain manner. The treatise may therefore be regarded as an account of experiences of the soul; only it must be taken into consideration that the experiences which can be gained in such a way as is here described, must a.s.sume an individual form in each soul according to its own peculiarity. It has been my endeavour to do justice to this fact, so that one can also imagine that what is depicted here has been actually lived through by an individual soul, exactly as represented. The t.i.tle of this treatise is, therefore, A Road to Self-knowledge. On that account it may serve the purpose of a.s.sisting other souls to live into this portrayal and attain to corresponding goals, and is an amplification of my book, Knowledge of the Higher Worlds and its Attainment.

Only isolated fundamental experiences of a spiritual scientific nature are represented. The giving of information in this manner of the further spheres of "Spiritual Science" is suspended for the present.

RUDOLF STEINER.

Munich August 1912

FIRST MEDITATION.

In which the Attempt is made to obtain a True Idea of the Physical Body WHEN the soul is surrendered to the phenomena of the outer world by means of physical perception, it cannot be said - after true self-a.n.a.lysis -that the soul perceives these phenomena, or that it actually experiences the things of the outer world. For, during the time of surrender, in its devotion to the outer world, the soul knows in truth nothing of itself. The fact is rather that the sunlight itself, radiating from things through s.p.a.ce in various colours, lives or experiences itself within the soul. When the soul enjoys any event, at the moment of enjoyment it actually is joy in so far as it is conscious of being anything. Joy experiences itself in the soul. The soul is one with its experience of the world. It does not experience itself as something separate which feels joy, admiration, delight, satisfaction, or fear. It actually is joy, admiration, delight, satisfaction, and fear. If the soul would always admit this fact, then and only then would the occasions when it retires from the experience of the outer world and contemplates itself by itself appear in the right light. These moments would then appear as forming a life of quite a special character, which at once shows itself to be entirely different from the ordinary life of the soul. It is with this special kind of life that the riddles of the soul's existence begin to dawn upon our consciousness. And these riddles are, in fact, the source of all other riddles of the world. For two worlds - an outer and an inner - present themselves to the spirit of man, directly the soul for a longer or shorter time ceases to be one with the outer world and withdraws into the loneliness of its own existence.

Now this withdrawal is no simple process, which, having been once accomplished, may be repeated again in much the same way. It is much more like the beginning of a pilgrimage into worlds previously unknown. When once this pilgrimage has been begun, every step made will call forth others, and will also be the preparation for these others. It is the first step which makes the soul capable of taking the next one. And each step brings fuller knowledge of the answer to the question: "What is Man in the true sense of the word?" Worlds open up which are hidden from the ordinary conception of life. And yet only in those worlds can the facts be found which will reveal the truth about this very conception. And even if no answer proves all-embracing and final the answers obtained through the soul's inner pilgrimage go beyond everything which the outer senses and the intellect bound up with them can ever give. For this " something more " is necessary to man, and he will find that this is so, when he really and earnestly a.n.a.lyses his own nature.

At the outset of such a pilgrimage through the realms of our own soul, hard logic and common sense are necessary. They form a safe starting-point for pushing on into the supersensible realms, which the soul, after all, is yearning to reach. Many a soul would prefer not to trouble about such a starting-point, but rather penetrate directly into the supersensible realms; though every healthy soul, even if it has at first avoided such commonsense considerations as disagreeable, will always submit to them later. For however much knowledge of the supersensible worlds one may have obtained from another starting-point, one can only gain a firm footing there through some such methods of reasoning as follow here.

In the life of the soul moments may come in which it says to itself: "You must be able to withdraw from everything that an outer world can give you, if you do not wish to be forced into confessing that you are but self-contradictory non-sense; but this would make life impossible, because it is clear that what you perceive around you exists independently of you; it existed without you and will continue to exist without you. Why then do colours perceive themselves in you, whilst your perception may be of no consequence to them? Why do the forces and materials of the outer world build up your body? Careful thought will show that this body only acquires life as the outward manifestation of you. It is a part of the outer world transformed into you, and, moreover, you realise that it is necessary to you. Because, to begin with, you could have no inner experiences without your senses, which the body alone can put at your disposal. You would remain empty without your body, such as you are at the beginning. It gives you through the senses inner fulness and substance." And then all those reflections may follow which are essential to any human existence if it does not wish to get into unbearable contradiction with itself at certain moments which come to every human being. This body - as it exists at the present moment -is the expression of the soul's experience. Its processes are such as to allow the soul to live through it and to gain experience of itself in it.

A time will come, however, when this will not be so. The life in the body will some day be subject to laws quite different from those which it obeys to-day whilst living for you, and for the sake of your soul's experience. It will become subject to those laws, according to which the material and forces in nature are acting, laws which have nothing more to do with you and your life. The body to which you owe the experience of your soul, will be absorbed in the general world-process and exist there in a form which has nothing more in common with anything that you experience within yourself Such a reflection may call forth in the inner experience all the horror of the thought of death, but without the admixture of the merely personal feelings which are ordinarily connected with this thought. When such personal feelings prevail it is not easy to establish the calm, deliberate state of mind necessary for obtaining knowledge. It is natural that man should want to know about death and about a life of the soul independent of the dissolution of the body. But the relation existing between man himself and these questions is - perhaps more than anything else in the world - apt to confuse his objective judgment and to make him accept as genuine answers only those which are inspired by his own desires or wishes. For it is impossible to obtain true knowledge of anything in the spiritual realms without being able with complete unconcern to accept a "No " quite as willingly as a "Yes." And we need only look conscientiously into ourselves to become distinctly aware of the fact that we do not accept the knowledge of an extinction of the life of the soul together with the death of the body with the same equanimity as the opposite knowledge which teaches the continued existence of the soul beyond death. No doubt there are people who quite honestly believe in the annihilation of the soul on the extinction of the life of the body, and who arrange their lives accordingly. But even these are not unbiased with regard to such a belief. It is true that they do not allow the fear of annihilation, and the wish for continued existence, to get the better of the reasons which are distinctly in favour of such annihilation. So far the conception of these people is more logical than that of others who unconsciously construct or accept arguments in favour of a continued existence, because there is an ardent desire in the secret depths of their souls for such continued existence. And yet the view of those who deny immortality is no less biased, only in a different way. There are amongst them some who build up a certain idea of what life and existence are. This idea forces them to think of certain conditions, without which life is impossible. Their view of existence leads them to the conclusion that the conditions of the soul's life can no longer be present when the body falls away. Such people do not notice that they have themselves from the very first fixed an idea of the conditions necessary for the existence of life, and cannot believe in a continuation of life after death for the simple reason that, according to their own preconceived idea, there is no possibility of imagining an existence without a body. Even if they are not biased by their own wishes, they are biased by their own ideas from which they cannot emanc.i.p.ate themselves. Much confusion still prevails in such matters, and only a few examples need be put forward of what exists in this direction. For instance, the thought that the body, through whose processes the soul manifests its life, will eventually be given over to the outer world, and follow laws which have no relation to inner life -this thought puts the experience of death before the soul in such a way that no wish, no personal consideration, need necessarily enter the mind; and by a thought such as this we are led to a simple, impersonal question of knowledge. Then also the thought will soon dawn upon the mind that the idea of death is not important in itself, but rather because it may throw light upon life. And we shall have to come to the conclusion that it is possible to understand the riddle of life through the nature of death.

The fact that the soul desires its own continued existence should, under all circ.u.mstances, make us suspicious with regard to any opinion which the soul forms about its own immortality. For why should the facts of the world pay any heed to the feelings of the soul? It is a possible thought that the soul, like a flame produced from fuel, merely flashes forth from the substance of the body and is then again extinguished. Indeed, the necessity of forming some opinion about its own nature might perhaps lead the soul to this very thought, with the result that it would feel itself to be devoid of meaning. But nevertheless this thought might be the actual truth of the matter, even although it made the soul feel itself to be meaningless.

When the soul turns its eyes to the body, it ought only to take into consideration that which the body may reveal to it. It then seems as if in nature such laws were active as drive matter and forces into a continual process of change, and as if these laws controlled the body and after a while drew it into that general process of mutual change.

You may put this idea in any way you like: it may be scientifically admissible, but with regard to true reality it proves itself to be quite impossible. You may find it to be the only idea which seems scientifically clear and sensible, and that all the rest are only subjective beliefs. You may imagine that it is so, but you cannot adhere to this idea with a really unbiased mind. And that is the point. Not that which the soul according to its own nature feels to be a necessity, but only that which the outer world, to which the body belongs, makes evident, ought to be taken into consideration. After death this outer world absorbs the matter and forces of the body, which then follow laws that are quite indifferent to that which takes place in the body during life. These laws (which are of a physical and chemical nature) have just the same relation to the body as they have to any other lifeless thing of the outer world. It is impossible to imagine that this indifference of the outer world with regard to the human body should only begin at the moment of death, and should not have existed during life.

An idea of the relation between our body and the physical world cannot be obtained from life, but only from impressing upon our mind the thought that everything belonging to us as a vehicle of our senses, and as the means by which the soul carries on its life -all this is treated by the physical world in a way which only becomes clear to us when we look beyond the limits of our bodily life and take into consideration that a time will come when we no longer have about us the body in which we are now gaining experience of ourselves. Any other conception of the relation between the outer physical world and the body conveys in itself the feeling of not conforming with reality. The idea, however, that it is only after death that the real relationship between the body and the outer world reveals itself does not contradict any real experience of the outer or the inner world.

The soul does not feel the thought to be unendurable, that the matter and the forces of its body are given up to processes of the outer world which have nothing to do with its own life. Surrendering itself to life in a perfectly unprejudiced way, it cannot discover in its own depths any wish arising from the body which makes the thought of dissolution after death a disagreeable one. The idea becomes unbearable only when it implies that the matter and the forces returning to the outer world take with them the soul and its experiences of its own existence. Such an idea would be unbearable for the same reason as would any other idea, which does not grow naturally out of a reliance on the manifestation of the outer world.

To ascribe to the outer world an entirely different relation to the existence of the body during life from that which it bears after death is an absolutely futile idea. As such it will always be repelled by reality, whereas the idea that the relation between the outer world and the body remains the same before and after death is quite sound. The soul, holding this latter view, feels itself in perfect harmony with the evidence of facts. It is able to feel that this idea does not clash with facts which speak for themselves, and to which no artificial thought need be added.

One does not always observe in what beautiful harmony are the natural healthy feelings of the soul with the manifestations of nature. This may seem so self-evident as not to need any remark, and yet this seemingly insignificant fact is most illuminating. The idea that the body is dissolved into the elements has nothing unbearable in it, but on the other hand, the thought that the soul shares the fate of the body is senseless. There are many human personal reasons which prove this, but such reasons must be left out of consideration in objective investigation.

Apart from these reasons, however, thoroughly impersonal attention to the teachings of the outer world shows that no different influence upon the soul can be ascribed to this outer world before death from that which it has after death. The fact is conclusive that this idea presents itself as a necessity and holds its own against all objections which may be raised against it. Any one who thinks this thought when fully self-conscious feels its direct truth. In fact, both those who deny and those who believe in immortality think in this way. The former will probably say that the conditions of the bodily processes during life are involved in the laws which act upon the body after death; but they are mistaken if they believe that they are really capable of imagining these laws to be in a different relation to the body during life when it is the vehicle of the soul from that which prevails after death.

The only idea possible in itself is that the special combination of forces which comes into existence with the body, remains quite as indifferent to the body in its character of a vehicle for the soul, as that combination of forces which produces the processes in the dead body. This indifference is not existent on the part of the soul, but on the part of the matter and the forces of the body. The soul gains experience of itself by means of the body, but the body lives with, in, and through the outer world and does not allow any more importance to the soul as such than to the processes of the outer world. One comes to the conclusion that the heat and cold of the outer world have an influence upon the circulation of the blood in our body which is a.n.a.logous to that of fear and shame which exist within the soul.

So, first of all, we feel within ourselves the laws of the outer world active in that special combination of materials which manifests itself as the form of the human body. We feel this body as a member of the outer world, but remain ignorant of its inner workings. External science of the present day gives some information as to how the laws of the outer world combine within that particular ent.i.ty, which presents itself as the human body. We may hope that this information will grow more complete in the future. But such increasing information can make no difference whatever to the way in which the soul has to think of its relation to the body. It will, on the contrary, bring more and more into evidence that the laws of the outer world remain in the same relation to the soul before and after death. It is an illusion to expect that the progress of the knowledge of nature will show how far the bodily processes are agents of the life of the soul. We shall more and more clearly recognise that which takes place in the body during life, but the processes in question will always be felt by the soul as being outside it in the same way as the processes in the body after death.

The body must therefore appear within the outer world as a combination of forces and substances, which exists by itself and is explainable by itself as a member of this outer world. Nature causes a plant to grow and again decomposes it. Nature rules the human body, and causes it to pa.s.s away within her own sphere. If man takes up his position to nature with such ideas, he is able to forget himself and all that is in him and feel his body as a member of the outer world. If he thinks in such a way of its relations to himself and to nature, he experiences in connection with himself that which we may call his physical body.

SECOND MEDITATION.

In which the Attempt is made to form a True Conception of the Elemental or Etheric Body THROUGH the idea which the soul has to form in connection with the fact of death, it may be driven into complete uncertainty with regard to its own being. This will be the case when it believes that it cannot obtain knowledge of any other world but the world of the senses and of that which the intellect is able to ascertain about this world. The ordinary life of the soul directs its attention to the physical body. It sees that body being absorbed after death into the workshop of nature, which has no connection with that which the soul experiences before death as its own existence. The soul may indeed know (through the preceding Meditation) that the physical body during life bears the same relation to it as after death, but this does not lead it further than to the acknowledgment of the inner independence of its own experiences up to the moment of death. What happens to the physical body after death is evident from observation of the outer world. But such observation is not possible with regard to its inner experience. In so far then as it perceives itself through the senses, the soul in its ordinary life cannot see beyond the boundary of death. If the soul is incapable of forming any ideas which go beyond that outer world which absorbs the body after death, then with regard to all that concerns its own being it is unable to look into anything but empty nothingness on the other side of death.

If this is to be otherwise, the soul must perceive the outer world by other means than those of the senses and of the intellect connected with them. These themselves belong to the body and decay together with it. What they tell us can lead to nothing but to the result of the first Meditation, and this result consists merely in the soul being able to say to itself: "I am bound to my body. This body is subject to natural laws which are related to me in the same way as all other natural laws. Through them I am a member of the outer world and a part of this world is expressed in my body, a fact which I realise most distinctly, when I consider what the outer world does to that body after death. During life it gives me senses and an intellect which make it impossible for me to see how matters stand with regard to my soul's experiences on the other side of death." Such a statement can only lead to two results. Either any further investigation into the riddle of the soul is suppressed and all efforts to obtain knowledge on this subject are given up; or else efforts are made to obtain by the inner experience of the soul that which the outer world refuses. These efforts may bring about an increase of power and energy with regard to this inner experience such as it would not have in ordinary life.

In ordinary life man has a certain amount of strength in his inner experiences, in his life of feeling and thought. He thinks, for instance, a certain thought as often as there is an inner or outer impulse to do so.

Any thought may, however, be chosen out of the rest and voluntarily repeated again and again without any outer reason, and with such intense energy as actually to make it live as an inner reality. Such a thought may by repeated effort be made the exclusive object of our inner experience. And while we do this we can keep away all outer impressions and memories which may arise in the soul. It is then possible to turn such a complete surrender to certain thoughts or feelings exclusive of all others, into a regular inner activity. If, however, such an inner experience is to lead to really important results, it must be undertaken according to certain tested laws. Such laws are recorded by the science of spiritual life. In my book Knowledge of the Higher Worlds and its Attainment, a great number of these rules or laws are mentioned. Through such methods we obtain a strengthening of the powers of inner experience. This experience becomes in a certain way condensed. What is brought about by this we learn through that observation of ourselves which sets in when the inner activity described has been continued for a sufficiently long time. It is true that much patience is required before convincing results appear. And if we are not disposed to exercise such patience for years, we shall obtain nothing of importance. Here it is only possible to give one example of such results, for they are of many varieties. And that which is mentioned here is adapted to further the particular method of meditation which we are now describing.

A man may carry out the inner strengthening of the life of his soul which has been indicated for a long period without perhaps anything happening in his inner life which is able to alter his usual way of thinking with regard to the world. Suddenly, however, the following may occur. Naturally the incident to be described might not occur in exactly the same way to two different persons. But if we arrive at a conception of one experience of this kind, we shall have gained an understanding of the whole matter in question. A moment may occur in which the soul gets an inner experience of itself in quite a new way. At the beginning it will generally happen that the soul during sleep wakes up, as it were, in a dream. But we feel at once that this experience cannot be compared with ordinary dreams. We are completely shut off from the world of sense and intellect, and yet we feel the experience in the same way as when we are standing fully awake before the outer world in ordinary life. We feel compelled to picture the experience in ourselves. For this purpose we use ideas such as we have in ordinary life, but we know very well that we are experiencing things different from those to which such ideas are normally attached. These ideas are only used as a means of expression for an experience which we have not had before, and which we are also able to know that it is impossible for us to have in ordinary life.

We feel, for instance, as though thunderstorms were all around us. We hear thunder and see lightning. And yet we know we are in our own room. We feel permeated by a force previously quite unknown to us. Then we imagine we see rents in the walls around us, and we feel compelled to say to ourselves or to some one we think is near us. "I am now in great difficulties, the lightning is going through the house and taking hold of me; I feel it seizing and dissolving me." When such a series of representations has been gone through, the inner experience pa.s.ses back to ordinary soul-conditions. We find ourselves again in ourselves with the memory of the experience just undergone. If this memory is as vivid and accurate as any other, it enables us to form an opinion of the experience. We then have a direct knowledge that we have gone through something which cannot be experienced by any physical sense nor by ordinary intelligence, for we feel that the description just given and communicated to others or to ourselves is only a means of expressing the experience. Although the expression is a means of understanding the fact of the experience, it has nothing in common with it. We know that we do not need any of our senses in having such an experience.

One who attributes it to a hidden activity of the senses or of the brain, does not know the true character of the experience. He adheres to the description which speaks of lightning, thunder, and rents in the walls, and therefore he believes that this experience of the soul is only an echo of ordinary life. He must consider the thing as a vision in the ordinary sense of the word. He cannot think otherwise. He does not take into consideration, however, that when one describes such an experience one only uses the words lightning, thunder, rents in the walls as pictures of that which has been experienced, and that one must not mistake the pictures for the experience itself. It is true that the matter appears to one as if one really saw these pictures. But one did not stand in the same relation to the phenomenon of the lightning in this case as when seeing a flash with the physical eye. The vision of the lightning is only something which, as it were, conceals the experience itself; one looks through the lightning to something beyond which is quite different, to something which cannot be experienced in the outer world of sense.

In order that a correct judgment may be made possible, it is necessary that the soul which has such experiences should, when they are over, be on a thoroughly sound footing with regard to the ordinary outer world. It must be able clearly to contrast what it has undergone as a special experience, with its ordinary experience of the outer world. Those who in ordinary life are already disposed to be carried away by all kinds of wild imaginings regarding things, are most unfit to form such a judgment. The more sound -or one might say sober -a sense of reality we have got the more likely we are to form a true and, therefore, valuable judgment of such things. One can only attain to confidence in supersensible experiences when one feels with regard to the ordinary world that one clearly perceives its processes and objects as they really are.

When all necessary conditions are thus fulfilled, and when we have reason to believe that we have not been misled by an ordinary vision, then we know that we have had an experience in which the body was not transmitting perceptions. We have had direct perception through the strengthened soul without the body. We have gained the certainty of an experience when outside the body.

It is evident that in this sphere the natural differences between fancy or illusion and true observation made when outside the body, cannot be indicated in any other way than in the realm of outer sense perception. It may happen that some one has a very active imagination with regard to taste, and therefore, at the mere thought of lemonade, gets the same sensation as if he were really drinking it. The difference, however, in such a case becomes evident through the a.s.sociation of actual circ.u.mstances in life. And so it is also with those experiences which are made when we are out of the body. In order to arrive at a fully convincing conception in this sphere, it is necessary that we should become familiar with it in a perfectly healthy way and acquire the faculty of observing the details of the experience and correcting one thing by another.

Through such an experience as the one described, we gain the possibility of observing that which belongs to our proper self not only by means of the senses and intellect -in other words, the bodily instruments. Now we not only know something more of the world than those instruments will allow of, but we know it in a different way. This is especially important. A soul that pa.s.ses through an inner transformation will more and more clearly comprehend that the oppressive problems of existence cannot be solved in the world of sense because the senses and the intellect cannot penetrate deeply enough into the world as a whole. Those souls penetrate deeper which so transform themselves as to be able to have experiences when outside the body; and it is in the records which they are able to give of their experiences that the means for solving the riddles of the soul can be found.

Now an experience that occurs when outside the body is of a quite different nature from one made when in the body. This is shown by the very opinion which may be formed about the experiences described, when, after it is over, the ordinary waking condition of the soul is re-established and memory has come into a vivid and clear condition. The physical body is felt by the soul as separated from the rest of the world, and seems only to have a real existence in so far as it belongs to the soul. It is not so, however, with that which we experience within ourselves and with regard to ourselves when outside the body, for then we feel ourselves linked to all that may be called the outer world. All our surroundings are felt as belonging to us just as our hands do in the world of sense. There is no indifference to the world outside us when we come to the inner soul-world. We feel ourselves completely grown together, and woven into one with that which here may be called the world. Its activities are actually felt streaming through our own being. There is no sharp boundary line between an inner and an outer world. The whole environment belongs to the observing soul just as our two physical hands belong to our physical head.

In spite of this, however, we may say that a certain part of this outer world belongs more to ourselves than the rest of the environment, in the same way in which we speak of the head as independent of the hands or feet. Just as the soul calls a piece of the outer physical world its body, so when living outside the body it may also consider a part of the supersensible outer world as belonging to it. When we penetrate to an observation of the realm accessible to us beyond the world of the senses, we may very well say that a body unperceived by the senses belongs to us. We may call this body the elemental or etheric body, but in using the word "etheric" we must not allow any connection with that fine matter which science calls "ether" to establish itself in our mind.

Just as the mere reflection upon the connection between man and the outer world of nature leads to a conception of the physical body which agrees with facts, so does the pilgrimage of the soul into realms that can be perceived outside the physical body lead to the recognition of an elemental or etheric body, or body of formative forces.

THIRD MEDITATION.

In which the Attempt is made to form an Idea of ClairvoyantCognition of the Elemental World WHEN we have perceptions by means of the elemental body and not through the physical senses, we experience a world that remains unknown to perception of the senses and to ordinary intellectual thinking. If we wish to compare this world with something belonging to ordinary life, we shall find nothing more appropriate than the world of memory. Just as recollections emerge from the innermost soul, so also do the supersensible experiences of the elemental body. In the case of a memory-picture the soul knows that it is related to an earlier experience in the world of the senses. In a similar way the supersensible conception implies a relation. Just as the recollection by its very nature presents itself as something which cannot be described as a mere picture of the imagination, so does also the supersensible conception. The latter wrests itself from the soul's experience, but manifests itself immediately as an inner experience that is related to something external. It is by means of recollection that a past experience becomes present to the soul. But it is by means of a supersensible conception that something, which at some time can be found somewhere in the supersensible world, becomes an inner experience of the soul. The very nature of Supersensible conceptions impresses upon our mind that they are to be looked upon as communications from a supersensible world manifesting within the soul.

How far we get in this way with our experiences in the supersensible world depends upon the amount of energy we apply to the strengthening of the life of our soul.

The attainment of the conviction that a plant is not merely that which we perceive in the world of the senses as well as the attainment of such a conviction with regard to the whole earth belongs to the same sphere of supersensible experience. If any one who has acquired the faculty of perception when outside his physical body, looks at a plant, he will be able to perceive - besides what his senses are showing him - a delicate form which permeates the whole plant. This form presents itself as an ent.i.ty of force; and he is brought to consider this ent.i.ty as that which builds up the plant from the materials and forces of the physical world, and which brings about the circulation of the sap. He may say -employing an available, although not an altogether appropriate simile - that there is something in the plant which sets the sap in motion in the same way as that in which his own soul moves his arm. He looks upon something internal in the plant, and he must allow a certain independence to this inner principle of the plant in its relation to that part which is perceived by the senses. He must also admit that this inner principle existed before the physical plant existed. Then if he continues to observe how a plant grows, withers, and produces seeds, and how new plants grow out of these, he will find the supersensible form of energy especially powerful, when he observes these seeds. At this period the physical being is insignificant in a certain respect, whereas the supersensible ent.i.ty is highly differentiated and contains everything that, from the supersensible world, contributes to the growth of the plant.

Now in the same way by supersensible observation of the whole earth, we discover an ent.i.ty of force which we can know with absolute certainty existed before everything came into being which is perceptible by the senses upon and within the earth. In this way we arrive at an experience of the presence of those supersensible forces which co-operated in forming and developing the earth in the past. What is thus experienced we may just as well call the etheric or elemental basic ent.i.ties or bodies of the plant and of the earth, as we call the body through which we gain perception when outside the body, our own elemental or etheric body.

Even when we first begin to be able to observe in a supersensible way, we can a.s.sign elemental basic-ent.i.ties of this kind to certain things and processes apart from their ordinary qualities, which are perceptible in the world of the senses. We are able to speak of an etheric body belonging to the plant or to the earth. However, the elemental beings ,observed in this way are not by any means the only ones which reveal themselves to supersensible experience. We characterise the elemental body of a plant by saying that it builds up a form from the materials and forces of the physical world and thereby manifests its life in a physical body. But we may also observe beings that lead an elemental existence without manifesting their life in a physical body. Thus ent.i.ties that are purely elemental are revealed to supersensible observation. It is not merely that we experience an addition, as it were, to the physical world; we experience another world in which the world of the senses presents itself as something which may be compared to pieces of ice floating about in water. A man who could only see the ice and not the water might quite possibly ascribe reality to the ice only and not to the water. Similarly, if we take into account only that which manifests itself to the senses, we may deny the existence of the supersensible world, of which the world of the senses is in reality a part, just as the floating pieces of ice are part of the water in which they are floating.

Now we shall find that those who are able to make supersensible observations describe what they behold by making use of expressions borrowed from the perceptions of sense. Thus we may find the elemental body of a being in the world of the senses, or that of a purely elemental being, described as manifesting itself as a self-contained body of light and having manifold colours. These colours flash forth, glow or shine, and it appears that these phenomena of light and colour are the manifestation of its life. But that of which the observer is really speaking is altogether invisible, and he is perfectly aware that the light or colour-picture which he gives, has no more to do with that which he actually perceives than, for instance, the writing in which a fact is communicated has to do with the fact itself. And yet the supersensible experience has not been expressed through arbitrarily chosen perceptions of the senses. The picture seen is actually before the observer, and is similar to an impression of the senses. This is so because, during supersensible experiences liberation from the physical body is not complete. The physical body is still connected with the elemental body, and brings the supersensible experience in a form drawn from the sense world. Thus the description given of an elemental being is given in the form of a visionary or fanciful combination of sense-impressions. But in spite of this, it is, when given in this manner, a true rendering of what has been experienced. For we have really seen what we are describing. The mistake that may be made is not in describing the vision as such, but in taking the vision for the reality, instead of that to which the vision points namely, the reality underlying it. A man who has never seen colours -a man born blind -will not, when he attains to the corresponding faculty of perception, describe elemental beings in such a way as to speak of flashing colours. He will make use of expressions familiar to him. To people, however, who are able to see physically, it is quite appropriate when they, in their description, make use of some such expression as the flashing forth of a colour form. By its aid they can give an impression of what has been seen by the observer of the elemental world. And this holds good not only for communications made by a clairvoyant - that is to say, one who is able to perceive by the aid of his elemental body - to a non-clairvoyant, but also for the intercommunication between clairvoyants themselves. In the world of the senses man lives in his physical body, and this body clothes the supersensible observations in forms perceptible to the senses. Therefore the expression of supersensible observations by making use of the sense-pictures they produce is, in ordinary earth-life, a useful means of communication.

The point is, that any one receiving communication experiences in his soul something bearing the right relation to the fact in question. Indeed, the pictures are only communicated in order to call forth an experience. Such as they really are, they cannot be found in the outer world. That is their characteristic and also the reason why they call forth experiences that have no relation to anything material.

At the beginning of his clairvoyance, the pupil will find it difficult to become independent of the sense picture. When his faculty becomes more developed, however, a craving will arise for inventing more arbitrary means of communicating what has been seen. These will involve the necessity for explaining the signs which he uses. The more the exigencies of our time demand the general diffusion of supersensible knowledge, the greater will be the necessity for clothing such knowledge in the expressions used in everyday life on the physical plane.

Now at certain times supersensible experiences may come upon the pupil of themselves. And he has then the opportunity of learning something about the supersensible world by personal experience according as he is more or less often favoured, as we may say, by that world through its shining into the ordinary life of his soul. A higher faculty however is that of calling forth at will clairvoyant perception from the soul-life. The path to the attainment of this faculty results ordinarily from energetic continuation of the inner strengthening of the soul-life, but much also depends upon establishing a certain keynote in the soul. A calm unruffled att.i.tude of mind is necessary in regard to the supersensible world -an att.i.tude which is as far removed on the one hand from the burning desire to experience the most possible in the clearest possible manner as it is from a personal lack of interest in that world. Burning desire has the effect of diffusing something like an invisible mist before the clairvoyant sight, whilst lack of interest acts in such a way that though the supersensible facts really do manifest themselves, they are simply not noticed. This lack of interest shows itself now and then in a very peculiar form. There are persons who honestly wish for supersensible experiences, but they form a priori a certain definite idea of what these experiences should be in order to be acknowledged as real. Then when the real experiences arrive, they flit by without being met by any interest, just because they are not such as one has imagined that they ought to be.

In the case of voluntarily produced clairvoyance there comes a moment in the course of the soul's inner activity when we know: now my soul is experiencing something that it never experienced before. The experience is not a definite one, but a general feeling that we are not confronting the outer world of the senses, nor are we within it, nor yet are we within ourselves as in the ordinary life of the soul. The outer and inner experiences melt into one, into a feeling of life, hitherto unknown to the soul, concerning which, however, the soul knows that it could not be felt if it were only living within the outer world by means of the senses or by its ordinary feelings and recollections. We feel, moreover, that during this condition of the soul something is penetrating into it from a world hitherto unknown. We cannot, however, arrive at a conception of this unknown something. We have the experience but can form no idea of it. Now we shall find that when we have such an experience we get a feeling as if there were a hindrance in our physical bodies preventing us from forming a conception of that which is penetrating into the soul. If, however, we continue the inner efforts of our soul we shall, after a while, feel that we have overcome our own corporeal resistance. The physical apparatus of the intellect had hitherto only been able to form ideas in connection with experiences in the world of the senses. It is at the outset incapable of raising to a picture that which wants to manifest itself from out of the supersensible world. It must first be so prepared as to be able to do this. In the same way as a child is surrounded by the outer world, but has to have his intellectual apparatus prepared by experience in that world before he is able to form ideas of his surroundings, so is mankind in general unable to form an idea of the supersensible world. The clairvoyant who wishes to make progress prepares his own apparatus for forming ideas so that it will work on a higher level in exactly the same way as that of a child is prepared to work in the world of the senses. He makes his strengthened thoughts work upon this apparatus and as a consequence the latter is by degrees remodeled. He becomes capable of including the supersensible world in the realm of his ideas.

Thus we feel how through the activity of the soul we can influence and remodel our own body. In the beginning the body acts as a strong counterpoise to the life of the soul; we feel it as a foreign body within us. But presently we notice how it always adapts itself increasingly to the experiences of the soul; until, finally, we do not feel it any more at all, but find before us the supersensible world, just as we do not notice the existence of the eye with which we look upon the world of colours. The body then must become imperceptible before the soul can behold the supersensible world.

When we have in this way deliberately arrived at making the soul clairvoyant, we shall, as a rule, be able to reproduce this state at will if we concentrate upon some thought that we are able to experience within ourselves in a specially powerful manner. As a consequence of surrendering ourselves to such a thought we shall find that clairvoyance is brought about.

At first we shall not be able to see anything definite which we especially wish to see. Supersensible things or happenings for which we are in no way prepared, or desire to call forth, will play into the life of the soul. Yet, by continuing our inner efforts, we shall also attain to the faculty of directing the spiritual eye to such things as we wish to investigate. When we have forgotten an experience we try to being it back to our memory by recalling to the mind something connected with the experience; and in the same way we may, as clairvoyants, start from an experience which we may rightly think is connected with what we want to find. In surrendering ourselves with intensity to the known experience, we shall often after a longer or shorter lapse of time find added to it that experience which it was our object to attain. In general, however, it is to be noted that it is of the very greatest importance for the clairvoyant quietly to wait for the propitious moment. We should not desire to attract anything. If a desired experience does not arrive, it is best to give up the search for a while and to try to get an opportunity another time. The human apparatus of cognition needs to develop calmly up to the level of certain experiences. If we have not the patience to await such development, we shall make incorrect or inaccurate observations.

FOURTH MEDITATION.

In which the Attempt is made to form a Conception of the Guardian of

the Threshold

WHEN the soul has attained the faculty of making observations whilst remaining outside the physical body, certain difficulties may arise with regard to its emotional life. It may find itself compelled to take up quite a different position towards itself from that to which it was formerly accustomed. The soul was accustomed to regard the physical world as outside itself, while it considered all inner experience as its own particular possession. To supersensible surroundings, however, it cannot take up the same position as to the outer world. As soon as the soul perceives the supersensible world around it, it must merge with it to a certain extent: it cannot consider itself as separate from these surroundings as it does from the outer world. Through this fact all that can be designated as our own inner world in relation to the supersensible surroundings a.s.sumes a certain character which is not easily reconcilable with the idea of inward privacy. We can no longer say, "I think, " " I feel, " or "I have my thoughts and fashion them as I like." But we must say instead, " Something thinks in me, something makes emotions flash forth in me, something forms thoughts and compels them to come forward in an absolutely definite way and make their presence felt in my consciousness."

Now this feeling may contain something exceedingly depressing when the manner in which the supersensible experience presents itself is such as to convey the certainty that we are actually experiencing a reality and are not losing ourselves in imaginary fancies or illusions. Such as it is it may indicate that the supersensible surrounding world wants to feel, and to think for itself, but that it is hindered in the realisation of its intention. At the same time we get a feeling that that which here wants to enter the soul is the true reality and the only one that can give an explanation of all we have hitherto experienced as real. This feeling also gives the impression that the supersensible reality shows itself as something which in value infinitely transcends the reality hitherto known to the soul. This feeling is therefore depressing, because it makes us feel that we are actually forced to will the next step which has to be taken. It lies in the very nature of that which we have become through our own inner experience to take this step. If we do not take it we must feel this to be a denial of our own being, or even self-annihilation. And yet we may also have the feeling that we cannot take it, or if we attempt it as far as we can, it must remain imperfect All this develops into the idea: Such as the soul now is, a task lies before it, which it cannot master, because such as it now is, it is rejected by its supersensible surroundings, for the supersensible world does not wish to have it within its realm. And so the soul arrives at a feeling of being in contradiction to the supersensible world; and has to say to itself: "I am not such as to make it possible for me to mingle with that world, and yet only there can I learn the true reality and my relation to it; for I have separated myself from the recognition of Truth." This feeling means an experience which will make more and more clear and decisive the exact value of our own soul. We feel ourselves and our whole life to be steeped in an error. And yet this error is distinct from other errors. The others are thought; but this is a living experience. An error that is only thought may be removed when the wrong thought is replaced by the right one. But the error that has been experienced has become part of the life of our soul itself; we ourselves are the error, we cannot simply correct it, for, think as we will, it is there, it is part of reality, and that, too, our own reality. Such an experience is a crushing one for the "self." We feel our inmost being painfully rejected by all that we desire. This pain, which is felt at a certain stage in the pilgrimage of the soul, is far beyond anything which can be felt as pain in the physical world. And therefore it may surpa.s.s everything which we have hitherto become able to master in the life of our soul. It may have the effect of stunning us. The soul stands before the anxious question: Whence shall I gather strength to carry the burden laid upon me? And the soul must find that strength within its own life. It consists in something that may be characterised as inner courage, inner fearlessness.

In order now to be able to proceed further in the pilgrimage of the soul, we must have developed so far that the strength which enables us to bear our experiences will well up from within us and produce this inner courage and inner fearlessness in a degree never required for life in the physical body. Such strength is only produced by true self-knowledge. In fact it is only at this stage of development that we realise how little we have hitherto really known of ourselves. We have surrendered ourselves to our inner experiences without observing them as one observes a part of the outer world. Through the steps that have led to the faculty of extra-physical experience, however, we obtain a special means of self-knowledge. We learn in a certain sense to contemplate ourselves from a standpoint which can only be found when we are outside the physical body. And the depressing feeling mentioned before is itself the very beginning of true self-knowledge. To realise oneself as being in error in one's relations to the outer world is a sign that one is realising the true nature of one's own soul.

It is in the nature of the human soul to feel such enlightenment regarding itself as painful. It is only when we feel this pain that we learn how strong is the natural desire to feel ourselves, just as we are -to be human beings of importance and value. It may seem an ugly fact that this is so; but we have to face this ugliness of our own self without prejudice. We did not notice it before, just because we never consciously penetrated deeply enough into our own being. Only when we do so do we perceive how dearly we love that in ourselves which must be felt as ugly. The power of self-love shows itself in all its enormity. And at the same time we see how little inclination we have to lay aside this self-love. Even when it is only a question of those qualities of the soul which are concerned with our ordinary life and relations to other people, the difficulties turn out to be quite great enough. We learn, for instance, by means of true self-knowledge, that though we have hitherto believed that we felt kindly towards some one, nevertheless we are cherishing in the depths of our soul secret envy or hatred or some such feeling towards that person. We realise that these feelings, which have not as yet risen to the surface, will some day certainly crave for expression. And we see how very superficial it would be to say to ourselves: "Now that you have learned how it stands with you, root out your envy or hatred." For we discover that armed merely with such a thought we shall certainly feel exceedingly weak, when some day the craving to show our envy or to satisfy our hatred breaks forth as if with elemental power. Such special kinds of self-knowledge manifest themselves in different people according to the special const.i.tution of their souls. They appear when experience outside the body begins, for then our self-knowledge becomes a true one, and is no longer troubled by any desire to find ourselves modeled in some such way as we should like to be.

Such special self-knowledge is painful and depressing to the soul, but if we want to attain to the faculty of experience outside the body, it cannot be avoided, for it is necessarily called forth by the special position which we must take up with regard to our own soul. For the very strongest powers of the soul are required, even if it is only a question of an ordinary human being obtaining self-knowledge in a general way. We are observing ourselves from a standpoint outside our previous inner life.

We have to say to ourselves: "I have contemplated and judged the things and occurrences of the world according to my human nature. I must now try to imagine that I cannot contemplate and judge them in that way. But then I should not be what I am. I should have no inner experiences. I should be a mere nothing." And not only a man in the midst of ordinary everyday life, who only very rarely even thinks about the world or life, would have to address himself in this way. Any man of science, or any philosopher, would have to do so. For even philosophy is only observation and judgment of the world according to individual qualities and conditions of the human soul-life. Now such a judgment cannot mingle with supersensible surroundings. It is rejected by them. And therewith everything we have been up to that moment is rejected. We look back upon our whole soul, upon our ego itself, as upon something which has to be laid aside, when we want to enter the supersensible world. The soul, however, cannot but consider this ego as its real being until it enters the supersensible worlds. The soul must consider it as the true human being, and must say to itself: "Through this my ego I have to form ideas of the world. I must not lose this ego of mine if I do not want to give myself up as a being altogether.' There is in the soul the strongest inclination to guard the ego at all points in order not to lose one's foothold absolutely. What the soul thus feels of necessity to be right in ordinary life, it must no longer feel when it enters supersensible surroundings. It has there to cross a threshold, where it must leave behind not only this or that precious possession, but that very being which it has. .h.i.therto believed itself to be. The soul must be able to say to itself: "That which until now has seemed to me to be my surest truth, I must now, on the other side of the threshold of the supersensible world, be able to consider as my deepest error."

Before such a demand the soul may well recoil. The feeling may be so strong that the necessary steps would seem a surrender of its own being, and an acknowledgment of its own nothingness, so that it admits more or less completely on the threshold its own powerlessness to fulfil the demands put before it. This acknowledgment may take all possible forms. It may appear merely as an instinct and seem to the pupil who thinks and acts upon it as something quite different from what it really is. He may, for instance, feel a great dislike to all supersensible truths. He may consider them as day dreams, or imaginary fancies. He does so only because in those depths of his soul of which he is ignorant he has a secret fear of these truths. He feels that he can only live with that which is admitted by his senses and his intellectual judgment. He therefore avoids arriving at the threshold of the supersensible world, and he veils the fact of his avoidance of it by saying: " That which is supposed to lie behind that threshold is not tenable by reason or by science." The fact is simply that he loves reason and science such as he knows them, because they are bound up with his ego. This is a very, frequent form of self-love and cannot as such be brought into the supersensible world.

It may also happen that there is not only this instinctive halt before the threshold. The pupil may consciously proceed to the threshold and then turn back, because he fears that which lies before him. He will then not easily be able to blot out from the ordinary life of his soul the effect of thus approaching it. The effect will be that weakness will spread over the whole of his soul's life.

What ought to take place is this, that the pupil on entering the supersensible world should make himself able to renounce that which in ordinary life he considers as the deepest truth and to adapt himself to a different way of feeling and judging things. But at the same time he must keep in mind that when he again confronts the physical world, he must make use of the ways of feeling, and judging that are suitable for this physical world. He must not only learn to live in two different worlds, but also to live in each in quite a different way, and he must not allow his sound judgment, which he needs for ordinary life in the world of reason and of the senses, to be encroached upon by the fact that he is obliged to make use of another kind of discernment while in another world.

To take up such a position is difficult for human nature, and the capacity for doing so is only acquired through continued energetic and patient strengthening of our soul-life. Any one who goes through the experiences of the threshold realises that it is a boon to the ordinary life of the soul not to be led so far. The feelings that awaken are such that one cannot but think that this boon proceeds from some powerful ent.i.ty, who protects man from the danger of undergoing the dread of self-annihilation at the threshold. Behind the outer world of ordinary life there is another. Before the threshold of this world a stern guardian is standing, who prevents man from knowing what the laws of the supersensible world are. For all doubts and all uncertainty concerning that world are, after all, easier to bear than the sight of that which one must leave behind when we want to cross the threshold.

The pupil remains protected against the experience described, as long as he does not step forward to the very threshold. The fact that he receives descriptions of such experiences from those who have trodden or crossed this threshold does not change the fact of his being protected. On the contrary, such communications may be of good service to him when he approaches the threshold. In this case as in many others, a thing is done better if one has an idea of it beforehand. But as regards the self-knowledge which must be gained by a traveler in the supersensible world nothing is changed by such preliminary knowledge. It is therefore not in harmony with the facts, when many clairvoyants, or those acquainted with the nature of clairvoyance, a.s.sert that these things should not be mentioned at all to people who are not on the point of resolving to enter into the supersensible world. We are now living in a time when people must become more and more acquainted with the nature of the supersensible world, if the life of their soul is to become equal to the demands of ordinary life upon it. The spread of supersensible knowledge, including the knowledge of the guardian of the threshold, is one of the tasks of the moment and of the immediate future.

FIFTH MEDITATION.

In which the Attempt is made to form an Idea of the Astral Body WHEN we experience through our elemental body a surrounding supersensible world, we feel ourselves less separated from that world than we are from physical surroundings when in our physical body. And yet we bear a relation to these supersensible s