Man or Matter Part 29

Rudolf Steiner felt the need for pioneers who, by advancing along the paths opened up by Goethe, would press forward into the realm of undiscovered phenomena on the upper border of nature, and this prompted him to give to those who were ready to listen various pointers towards new ways of experimental research. In so far as practical results have already been reached along these lines, they lie in the fields of biology and physiology (and of chemistry, in a certain respect) rather than in that of physics. Now, among the indications given in this latter field, and not yet worked out, there is one which deals with a way, unknown to-day, of influencing the spectrum by the magnet.

The possibility of a magnetic influence on the spectrum is, in itself, not unknown to modern physics. It was the Dutchman, Zeeman, who first observed a change in the appearance of certain spectral lines as a result of light pa.s.sing through a magnetic field. This discovery, however, is in two respects typical of modern science. The Zeeman effect consists in the splitting up of certain spectral lines into other lines - hence, of a breaking up of a whole into parts. And by seemingly providing a decisive confirmation of contemporary views concerning the electromagnetic nature of light, Zeeman's discovery has formed one of the milestones in the progress of modern physical thought - with the usual result that an enlargement of man's knowledge of the behaviour of natural forces has served to entangle his conception of nature still more deeply in illusion.

Apart from the fact that our own way of combining observation and thought guards us against drawing theoretical conclusions from Zeeman's discovery, Rudolf Steiner's indication opens up the prospect of achieving quite practical results, opposite in character to those of the Zeeman effect. For in contradistinction to the use of a magnetic field for splitting the spectrum, Rudolf Steiner has made us aware of the possibility of uniting into a higher synthesis parts of the spectrum which normally appear in separated form. His indication points to nothing less than a leading over of the optically produced spectrum from its usual linear form, with two boundaries on either side, into a closed circular form, and of doing this by an adequate application - as yet undiscovered - of magnetic force. Further, according to his statement, the point where the two ends of the spectrum meet will prove to be a fountain-head of certain higher natural forces which otherwise are not directly accessible.

In order to understand how this is possible, we must remember that in two respects the spectrum is not a complete phenomenon. There is, to begin with, the fact that the colour-band visible on the observation screen is only apparently confined to the surface of the screen. For, as we have seen, because of the differing co-ordination of levity and gravity at the two ends of the spectrum, the conditions of s.p.a.ce prevailing at each are polarically opposite. Negative s.p.a.ce opens up spherically behind the blue-violet colours on one side, while positive s.p.a.ce, filled by the radially shining yellow-red colours, arises on the other. So we see that what we found earlier for the two poles of magnetism and electricity holds good also for the spectrum. That is, the two processes bringing about the relevant phenomena are not confined to the part of s.p.a.ce which these phenomena seem to occupy; for the whole positive and negative realms of the universe share in them.

Hence the spectrum, though apparently bounded at its two ends, proves by its very nature to be part of a greater whole.

Once before we were led to recognize - though from a different aspect - that the spectrum is a phenomenon which, when rightly viewed, calls for a certain completion. In following Goethe's initial observations we realized that the known spectrum, extending from red via green to violet, has a counterpart extending from violet via peach-blossom to red. The reader may have wondered why we never returned to this other spectrum, in spite of the role it played in making Goethe aware of Newton's error. The reason was that in order to gain the understanding we needed of the spectrum, we had to observe the two border-phenomena independently - that is, without regard to their relative positions.

Moreover, with ordinary optical means it is possible to produce only one type of spectrum at a time, so that each is left in need of being complemented by the other. In order to have both together in finite s.p.a.ce, as part of one and the same phenomenon, s.p.a.ce itself must be dynamically transformed in such a way that the continuation of the finite spectral band running through infinity enters into the finite as well.

Our understanding of magnetism as a specific representation of the polarity of the second order enables us to comprehend, at least in principle, how magnetism might influence - not light itself, as present-day physics erroneously believes - but the secondary polarity of the spectral colours formed out of the primary polarity Light and Dark. To see this in all necessary detail is a task of the future, beyond the scope of this book. We have here to continue our account of Rudolf Steiner's statement by communicating what he indicated concerning the particular nature of the new source of force which would appear in the normally infinite part of the spectrum, if this were brought into the region of the finite.

In order to understand the significance of this indication we must turn our attention to parts of the ordinary spectrum, well known in themselves, which we have purposely left out of our study so far. These are the regions of the ultra-violet and the infra-red, invisible in themselves, but forming part of the spectrum as a whole. The ultraviolet manifests through chemical effects, the infra-red through thermal effects. We have left them out of our considerations because these regions of the spectrum differ from the visible part not only quant.i.tatively, as present-day science believes, but qualitatively also, and in a fundamental way. We must regard them as dynamic realms of particularly extreme spherical and radial activities. As such they represent metamorphoses, in the Goethean sense, of the levity-gravity interaction represented by the optically visible part of the spectrum.

In this way the spectrum discloses a threefold differentiation of that region of force, which up to now we have called simply levity, into activities producing chemical, optical and thermal effects.

So far physical investigation is able to lead us, but no further. If, however, we let nature herself speak to us, while holding this differentiated concept of levity in mind, she tells us that beyond the three metamorphoses envisaged so far, there must be a fourth.

Let us remember that it was certain phenomena of life which first made us aware of the existence of a realm of forces with the attributes of anti-gravity, and that these forces revealed themselves first as creators of form. Now it is obvious that warmth, light and chemical energy, though they all play an essential part in living organisms, could never by themselves bring about that 'catching from chaos, carbon, water, lime and what not and fastening them into a given form'

which Ruskin describes as the activity of the spirit in the plant. In order to be in this sense an instrument of the spirit active in nature, levity must be capable of yet another metamorphosis into an activity which controls the other three, so that through their action, definitely shaped organic structures may come into being.

The reason why this fourth and highest metamorphosis of Light does not appear in the ordinary spectrum is because it is of too spiritual a quality to be caught by the optical apparatus. In nature herself a creative life-process requires always the presence of a germ already imbued with life. And so, in order to call this fourth metamorphosis of Light into the spectrum, stronger means are needed than the mere optical transformation of light-filled s.p.a.ces. This stronger agent, according to Rudolf Steiner, is magnetism. With the aid of this it will be possible to organize together round a common spatial centre that part of the activity of levity which escapes the optical instrument and thus remains cosmic, and that part which appears by itself in terrestrial s.p.a.ce.

Once this is practically carried out, we may expect a complete colour-circle to appear as already divined by Goethe. The full circle consists of twelve discernible colours, with the Goethean peach-blossom diametrically opposite the green. It is in this region of the peach-blossom that - again according to Rudolf Steiner - we shall find a source of actively working life-forces, springing from the fourth metamorphosis of levity. Such is the prospect for research work guided on the new lines.

POSTSCRIPT

The fact of our having disclosed here one of Rudolf Steiner's indications concerning as yet undetected possibilities of scientific research, makes it necessary to deal with an objection which may be raised, particularly by some readers who already know this indication through their own relation to Rudolf Steiner's work. They may object to a discussion of the subject in a publication such as this, feeling it dangerous to hand over to the world information which in the economic battles of to-day might be used in a sense contrary to the social-moral aims to which the work of Rudolf Steiner was dedicated.

In reply it may be said that all we have gone through in this book has shown that concrete knowledge of the world cannot be gained without a certain ethical effort by the seeker. Therefore, anyone who receives such knowledge with a pa.s.sive att.i.tude of soul will find it meaningless, and will be quite unable to turn it to practical account.

We may therefore rest a.s.sured that the solution of the problem related here, as of any other experimental task set by Rudolf Steiner, will contain in itself a guarantee that no use will be made of it detrimental to the true progress of mankind.

On the other hand, the present world-situation, which to so high a degree is determined by the vast liberation of the sub-physical forces of the earth, makes one feel it is essential not to close the considerations of the fields of knowledge dealt with in these chapters, without a hint at the practical possibilities which arise from a continuation of Goethe's strivings in this field.

1 See, in Rudolf Steiner's edition of Goethe's scientific writings, his footnote to Goethe's criticism of Nuguet's theory of the spectrum in the historical part of the Farbenlehre (Vol. IV, p. 248, in Kurschner's edition).

2 It is obvious that the reader who wishes to appreciate fully the significance of the observations described in the following paragraphs, must, as in previous cases, carry out these observations himself.

3 In this and the two following diagrams the light-realm has been represented as being less wide than the s.p.a.ce obtained by the prism. To avoid unnecessary complexity the colours which, in such a case, actually appear at the border of the light-realm where it emerges from the prism are not shown in any of the diagrams.

4 This direction can be established with sufficient exact.i.tude by holding a very thin object right in front of the prism and marking with a stretched thread the direction which leads from the object to its shadow on the screen. The colour-producing edge must then be introduced from either side so that it just touches the thread.

5 The difference in character of the various parts of the spectrum, as described above, comes out particularly impressively if for capturing the colour-phenomenon one uses instead of a flat white surface, a clear crystal of not too small size, or else a cl.u.s.ter of crystals - moving it slowly along the coloured band from one end to the other. (I am indebted to Fr. Julius, teacher of Natural Science at the Free School in The Hague, for this suggestion.)

PART III

Towards a New Cosmosophy

CHAPTER XIX

The Country in which Man is not a Stranger

I question not my Corporeal or Vegetative Eye any more than I question a window concerning sight. I look through it and not with it.

WILLIAM BLAKE.

(a) INTRODUCTORY NOTE

A fundamental achievement along our path of study was the recognition that a force of levity exists, polar to that of gravity, and that these two together represent a primary polarity in nature which in turn is the source of nature's manifold secondary polarities.

In the last part of these studies a vista opened up of an inner differentiation of levity itself into warmth, light, chemical action and the formative activity of life. Our next task will be to develop a clearer conception of these four modes of action of levity.

In undertaking this task, however, we shall have to extend our observations of nature beyond the frontier that can be reached by using only what we can learn from Goethe. It is here that Rudolf Steiner comes to our aid by what he was able to impart through his researches in the realm of the supersensible itself.

This turning to information given by another mind, whose sources of knowledge are beyond our own immediate reach, seems at first sight to be incompatible with the principles guiding all our studies. .h.i.therto; for in gaining insight into the How and Whence of a phenomenon of the sense-world we have up to now admitted only what is yielded by an observation of the phenomenon per se (though with the aid of the 'eye of the spirit') and of other phenomena related to it. This is what we have called 'reading in the book of nature', and we have found it to be the method on which a science aspiring to overcome the onlooker-picture of the universe must be based. So we must first make sure that the step we now propose to take does not violate

this principle.

The a.s.surance we want will be found in two characteristics of the communications made by Rudolf Steiner from his researches. The content of these communications was acquired by way of a 'reading' which is nothing but a higher metamorphosis of the reading first employed by Goethe; and the acceptance of this content by another mind is itself nothing but another act of reading, save that the direction of the reading gaze differs from the usual one.

In order to understand this we must go back to what we learnt in the course of our optical studies as to the two forms of vision arising from the activity of the eye's inner light - the dream-vision and the seeing of after-images. Of these two, seeing in dream is in a certain sense the purer form of inner seeing in that it arises without any outer stimulus exercised upon the physical organ of sight. On the other hand, it lacks that objective conformity to law characteristic of the after-images which mirror the order of the external world. There is an arbitrary, enigmatic element in dream-pictures, and their logic often seems to run counter to that of waking consciousness. A further characteristic of dream-perception is that we are tied to the level of consciousness prevailing in the dream. While we are dreaming we cannot awaken to the extent of being able to make the pictures the object of conscious observation.

With the after-images it is different. Although to begin with they are present in our consciousness with a clarity no greater than that of the dream-pictures, nevertheless we are able so to enhance our consciousness of them as to bring them under observation like any external phenomenon. As previously shown, it is possible, even while the eye is riveted on an impression from outside, to develop such awareness in the activity of the inner light called forth by this impression, that together with the results of the deeds and sufferings of the light we can perceive something of these deeds and sufferings themselves. Perception of the after-images thus turns into what we may call perception of simultaneous images. (This activity of the eye corresponds with what Goethe, in a different connexion, called an 'alliance of the eyes of spirit with the eyes of the body'.)

These two forms of visual perception - which we may briefly call: (1) perception of post-images, and (2) perception of co-images - represent successive rungs on a 'spiritual ladder' pointing beyond themselves to a further rung. By the logic of succession this may be expected to consist in some sort of seeing of pre-images, with the characteristic of being a still less physical mode of seeing than the two others. This seeing must be based on an activity of the inner light which will be similar to that in dream by its arising without any stimulus from external light-impressions, yet at the same time there must be no arbitrariness in the contents of this perception. Further, our consciousness in this perceptive activity must be such as to allow us to be in full control of it, as we are of ordinary day-waking seeing.

This kind of pure sense-free perception does indeed exist, and it can be aroused by means of a well-ordered training from the dormant state in which it is present in every human being. Anyone who learns to see in this way gains perception of the activity of cosmic light, contacting it directly with his own inner light - that is to say, without mediation of his corporeal eye which is subject to gravity. So this eye-of-the-spirit becomes capable of perceiving the levity-woven archetypes (ur-images), which underlie all that the physical eye discerns in the world of ordinary s.p.a.ce.

In respect of the intrinsic character of the world-content thus perceived, Rudolf Steiner called this mode of perception, Imaginative perception, or, simply, Imagination. By so doing he invested this word with its due and rightful meaning.

From what we found in our optical studies concerning the nature of after-images (Chapter XV), it is clear that the acquisition of Imaginative perception rests on a re-awakening in the eye (and thus in the total organism behind the eye) of certain 'infant' forces which have grown dormant in the course of the growing up of the human being.

It thus represents a fulfilment of Thomas Reid's philosophic demand.

Consequently we find among the descriptions which Traherne gives of the mode of perception peculiar to man when the inner light, brought into this world at birth, is not yet absorbed by the physical eye, many helpful characterizations of the nature of Imaginative perception, some of which may be quoted here.

Consider, in this respect, the following pa.s.sage from Traherne's poem The Praeparative, quoted earlier. In describing the state of soul at a time when the physical senses are not yet in operation, Traherne says:

'Then was my Soul my only All to me,

A living, endless Ey, Whose Power, and Act, and Essence was to see:

I was an inward Sphere of Light Or an interminable Orb of Sight, Exceeding that which makes the Days, A vital sun that shed abroad its Rays: All Life, all Sense, A naked, simple, pure Intelligence.''

This is the condition of soul of which Traherne says in the same poem that through it a man is still a recipient of the 'true Ideas of all things'. In this condition the object of sight is not the corporeal world which reflects the light, but light itself, engaged in the weaving of the archetypal images. In a later pa.s.sage of the same poem Traherne expresses this by saying:

'Tis not the Object, but the Light That maketh Hev'n. ...'