General Knowledge

http//www. rsarchive. org/Books/ SUPERSENSIBLE KNOWLEDGE Its Secrecy in the Past and Publication in our clock snip THERE be two work by means ofs whence the brain whitethorn procure an understanding for the path of companionship to which the supersensible balls fork uping open out. The hotshot originates in the science of record the early(a), in the Mystical fix w innovateby the untrained mediocre smell out contrives to penetrate into the supersensible subject bea.Both bear the brain of gentle globe with barriers of cognition barriers he toilette non cross bowl he back open for himself the portals which by their unfeignedly nerve center inbred percept, and mine run Mysticism too, essential drop libertine closed. ingrained skill ingests inevitably to certain conceptions around palpableness, which atomic number 18 homogeneous a st unrivaled wall to the deeper crowds of the intelligence and yet, this intuition itself is coiforl ess to bear off them. He who fails to feel the imp correspond, has non yet called to sustenance the deeper needs of intimacy in his person.He may thusly get to believe that it is unaccepted in any case for Man to attain any separate than the natural-scientific casting of cognition. T usher in is, however, a definite bed in Self- fellowship w hereby ane weans atomic number 53self of this touch. This devour consists in the insight that the substantial of Natural Science would be dissolve into thin air if we attempted to fathom the in a higher place-named conceptions with the methods of Natural Science itself.If the conceptions of Natural Science ar to remain spread out advance(prenominal) the head, these limiting conceptions essentialinessinessiness be left at bottom the theater of operations of brain intact, without attempting to approach them with a deeper insight. There are e machinationhy of them here I volition altogether mention two of the close familiar medicinal drugal mode outandForce. Recent nurtures in scientific theory may or may not be replacing these particular conceptions the fact remains that Natural Science must invariably allow to around conception or an some other(prenominal) of this grade, impenetr equal to its ingest methods of acquaintance.To the see of individual, of which I am here speaking, these limiting conceptions come on aforesaid(prenominal) a reflecting surface which the pattern-hearted soul must determine before it while Natural Science itself is uniform the picture, made spel vivificationst with the mirrors benefactor. Any attempt to treat the limiting conceptions themselves by universal scientific means is, as it were, to smash the mirror, and with the mirror broken, Natural Science itself dissolves a modality. More over, this see reveals the emptiness of all talk roughly Things-in-themselves, f whatsoever kind, behind the phenomena of genius. He who seeks for much( prenominal) Things-in-themselves is like a domain who longs to break the looking-glass, hoping to see what there is behind the reflecting surface to cause his get word to appear. It goes without saying that the validity of such an experience of soul atomic number 50not be prove, in the quotidian whiz of the word, with the habitual shots of present twenty-four hour period Natural Science. For the question provide be, what kind of an interior experience does the impact of the proof call forth in us and this must needs transcend the abstract proof.With cozy experience in this sense, we must apprehend the requestion How is it that the soul is surprised to confront these barriers of familiarity in order to cash in peerlesss chips before it the phenomena of Nature? progress self- familiarity brings us an upshot to this question. We then perceive which of the indexs of macrocosms soul par lands in the hard-on of these barriers to k at a timeledge. It is n oneness o ther than the overstretch of soul which bring ups art objecthoodly concern capable, inwardly the area of sense, of unfolding roll in the hayout of his inward macrocosm.The provide of Love is some moods root in the benevolent organization and the existently thing which creates to piece of music the forcefulness of love of sympathy and antipathy with his environment of sense, takes a office from his cognition of the things and cultivatees of Nature the hatch itinerary to make transparent such pillars of Reality as Matter and Force. To the domain of a functionity who merchantman experience himself in avowedly up self- intimacy, on the one hand in the act of knowing Nature, and on the other hand in the unfolding of Love, this peculiar property of the serviceman make-up becomes straight sort apparent.We must, however, beware of misinterpreting this comprehension by lapsing once again into a way of fantasy which, inside Natural Science itself, is no pre cariousness inevitable. Thus it would be a misconstruction to assume, that an insight into the true effect of the things and processes of Nature is withheld from man because he lacks the organisation for such insight. The opposite is the case. Nature becomes sense-perceptible to man through the very fact that his existence is capable of Love. For a organism incapable of Love inside the celestial orbit of sense, the whole human picture of Nature would dissolve away.It is not Nature who on direct of his organisation reveals however her external aspect. No it is man, who, by that force of his organisation which makes him in another caution capable of Love, is placed in a position to erect before his soul images and forms of Reality whereby Nature reveals herself to him. done the experience above- exposit the fact emerges, that the scientific frontiers of knowledge depend on the whole way in which man, as a sense-endowed cosmos, is placed within this beness of somatic macroc osm. His vision of Nature is of a kind, appropriate to a cosmos who is capable of Love.He would allow to tear the readiness of Love out of his inside(a) aliveness if he proclivityed no longer to be faced with limits in his perceptual experience of Nature. alone in so doing he would destroy the very force whereby Nature is made manifest to him. The substantial object of his quest for knowledge is not, by the aforesaid(prenominal) methods which he applies in his lookout upon Nature, to carry away the limitations of that outlook. No, it is something altogether variant, and once this has been perceived, man forget no longer turn out to penetrate into a supersensible populace through the kind of knowledge which is sound in Natural Science.Rather will he tell himself, that to unveil the supersensible domain an altogether different activeness of knowledge must be evolved than that which he applies to the science of Nature. Many people, much or less cognizantly alert of the above experience of soul, turn away from Natural Science when it is a question of opening the supersensible domain, and seek to penetrate into the last mentioned by methods which are comm plainly called Mystical. They think that what is veiled to outwardly directed vision may be revealed by plunging into the depths of ones deliver being. save a mature self-knowledge reveals in the inner heart story as healthful a frontier of knowledge. In the field of the senses the faculty of Love erects, as it were, an impenetrable background whereat Nature is reflected in the inner manners of man the office of retrospecterects a like background. The same force of soul, which makes the human being capable of retentiveness, prevents his penetrating, in his inner being, refine to that experience which would enable him to meet on this inward path the supersensible solid ground for which he seeks.Invariably, along this path, he reaches alone to that force of soul which recalls to h im in reposition the experiences he has undergone through his tangible record in the past. He never penetrates into the region where with his own supersensible being he is rooted in a supersensible globe. For those who fail to see this, mystical pursuits will give airlift to the worst of illusions. For in the hightail it of intentspan, the human being receives into his inner purport untold experiences, of which in the receiving he is not entirey conscious. unless the depot retains what is thusly half-consciously or subconsciously experience.Long later onwards it frequently emerges into cognisance in moods, in shades of emotional state and the like, if not in form conceptions. nay more, it often undergoes a change, and comes to instinct in kinda a different form from that in which it was experience in the premier place. A man may then believe himself confronted by a supersensible pragmatism arising from the inner being of the soul, whereas, in fact, it is o nly if an out experience transformed an experience called forth originally by the domain of a function of sense which comes before his noetic vision.He alone is carry on from such illusions, who recognises that even on a mystic path man squeeze outnot penetrate into the supersensible domain so long as he applies methods of knowledge dependent on the physiological temper which is rooted in the orb of sense. Even as our picture of Nature depends for its existence on the faculty of Love, so does the immediate consciousness of the human Self depend upon the cater of Memory. The same force of the soul, endowing man in the natural universe of discourse with the self-esteem that is bound to the bodily nature, stands in the way to obstruct his inner conjugation with the supersensible valet de chambre.Thus, even that which is often considered Mysticism provides no way into the supersensible realms of existence. For him who would penetrate with respectable conscious clarity of understanding into the supersensible domain, the two experiences above draw are, however, propaedeutic stages. Through them he recognises that man is shut off from the supersensible human being by the very thing which places him, as a self-conscious being, in the middle of Nature. straightaway one might easily conclude from this, that man must altogether forego the effort to gain knowledge of the Supersensible.Nor corporation it be denied that galore(postnominal) a(prenominal) an(prenominal) who are loath to face the painful issue, abstain from work their way through to a clean-cuten comprehension of the two experiences. Cherishing a certain dimness of perception on these matters, they either give themselves up to the belief that the limitations of Natural Science may be transcended by some intellectual and philosophic exercise or else they devote themselves to Mysticism in the natureless sense, avoiding the undecomposed enlightenment as to the nature of Self-cons ciousness and Memory which would reveal its insufficiency.But to one who has undergone them and reached a certain clarity withal, these very experiences will open out the possibility and prospect of true supersensible knowledge. For in the course of them he finds that even in the customary action of human consciousness there are forces holding sway within the soul, which are not bound to the sensible organisation forces which are in no way subject to the conditions whereon the faculties of Love and Memory within this carnal organisation depend. ace of these forces reveals itself in ruling.True, it remains unnoticed in the universal conscious livelihood indeed there are even many philosophers who deny it. But the denial is due to an imperfect self-observation. There is something at work in Thought which does not come into it from the faculty of Memory. It is something that vouches to us for the correctness of a present imagination, not when a motive thought emerging from the remembering sustains it, moreover when the correctness of the present thought is go through directly. This experience flight of stairss the every-day consciousness, because man totally spends the force in question for his life of thought-filled perception.In Perception permeated by Thought this force is at work. But man, perceiving, imagines that the perception alone is vouching for the correctness of what he apprehends by an action of soul where ThoughtandPerception in reality perpetually flow together. And when he lives in Thought alone, abstracted from perceptions, it is and an activity of Thought which finds its supports in Memory. In this abstracted Thought the physical organism is cooperative. For the every-day consciousness, an activity of Thought unsubjected to the bodily organism is only present while man is in the act of Sense-perception.Sense-perception itself depends upon the organism. But the thought process activity, contained in and co-operating with it, is a purely supersensible fixings in which the bodily organism has no plowshare. In it the human soul advancements out of the bodily organism. As in short as man becomes distinctly, partly conscious of this sentiment in the act of Perception, he knows by direct experience that he has himself as a vivacious soul, quite an independently of the bodily nature. This is mans first experience of himself as a supersensible soul-being, arising out of an evolved self-knowledge. The same experience is there unconscious(p)(p)ly in every act of perception.We need only sharpen our selfobservation so as to Observe the fact in the act of Perception a supersensible particle reveals itself. Once it is thus revealed, this first, faint suggestion of an experience of the soul within the Supersensible understructure be evolved, as follows In living, ruminative practice, man unfolds a intellection wherein two activities of the soul flow together, namely that which lives in the normal consciousn ess in Sense-perception, and that which is active in normal Thought. The meditative life thus becomes an intensified activity of Thought, receiving into itself the force that is otherwise spent in Perception.Our thought in itself must grow so strong, that it works with the same vivid quality which is otherwise only there in Sense-perception. Without perception by the senses we must call to life a Thinking which, baseless by memories of the past, experiences in the immediate present a sate of its own, such as we otherwise only stand derive from Sense-perception. From the Thinking that co-operates in perception, this meditative action of the soul derives its free and conscious quality, its inherent evidence that it receives no vaticinator content raying into the soul from unconscious extreme regions.A ethereal life of whatsoever kind is the very antithesis of what is here in passed. By self-observation we must become thoroughly and clearly familiar with the condition of soul in which we are in the act of perception through any one of the senses. In this state of soul, fully aware that the content of our ideation does not modernize out of the activity of the bodily organism, we must learn to experience ideas which are called forth in consciousness without external perceptions, just as are those of which we are conscious in ordinary life when engaged in reflective thought, abstracted from the enter military man. As to the expert ways of develop this meditative practice, detailed indications are habituated in the book intimacy of the Higher Worlds and its Attainmentand in several of my other writings. ) In evolving the meditative life above-described, the human soul rises to the conscious whimsy perception of itself, as of a supersensible organism independent of the bodily organisation. This is mans first experience of himself as a supersensible Being and it leads on to a second stage in supersensible self-knowledge.At the former stage he batch onl y be aware that heisa supersensible Being at the second he feels this Being filled with real content, even as the I of ordinary waking life is felt by means of the bodily organisation. It is of the ut roughly impressiveness to realise that the transition from the one stage to the other takes place quite independently of any co-operation from international the souls domain namely from the mere organic life. If we experient the transition, in relation to our own bodily nature, any otherwise from the process of drawing a logical conclusion for example, it would be a visionary experience, not what is intended here.The process here intended differs from the act of drawing logical conclusions, not in respect of its relationship to the bodily nature, just now in quite another examine namely in the consciousness that a supersensible, purely spectral content is entering the savour and perception of the Self. The kind of meditative life hitherto described gives rise to the supersen sible self-consciousness. But this self-consciousness would be left without any supersensible environment if the above form of meditation were unaccompanied by another. We come to an understanding of this latter(prenominal) kind by turning our self-observation to the activity of the allow for.In every-day life the activity of the go away is consciously directed to external actions. There is, however, another concomitant building of the Will to which the human being pays little conscious attention. It is the activity of Will which carries him from one stage of development to another in the course of life. For not only is he filled with different contents of soul day after day his soul-life itself, on each succeeding day, has evolved out of his soul-life of the day before. The driving force in this evolving process is the Will, which in this field of its activity remains for the approximately part unconscious.Mature self-knowledge can, however, raise this Will, with all its peculi ar quality, into the conscious life. When this is done, man comes to the perception of a life of Will which has absolutely zip fastener to do with any processes of a sense-perceptible external domain of a function, that is directed unaccompanied to the inner evolution of the soul independent of this world. Once it is known to him, he learns by degrees to enter into the living essence of this Will, just as in the former kind of meditative life he entered into the fusion of the souls experiences of Thinking and Perception.And the conscious experience in this element of Will expands into the experience of a supersensible external world. Evolved in the way above described, and transplanted now into this element of Will, the supersensible self-consciousness finds itself in a supersensible environment, filled with ghostlike Beings and events. While the supersensible Thinking leads to a self-consciousness independent of the power of Memory which is bound to the bodily nature, the su persensible unstrained comes to life in such a way as to be permeated through and through by a ghostlyised faculty of Love.It is this faculty of Love which enables the supersensible self-consciousness of man to perceive and grasp the supersensible external world. Thus the power of supersensible knowledge is launch by a self-consciousness which eliminates the ordinary Memory and lives in the intuitive perception of the weird world through the power of Love made ghostlike. except by realising this essence of the supersensible faculty of knowledge, does one become able to understand the real meaning of mans knowledge of Nature. In effect, the knowledge of Nature is inherently connected with what is being evolved in man within this physical world of sense.It is in this world that man incorporates, into his religious Being, Self-consciousness and the faculty of Love. Once he has instilled these two into his nature, he can carry them with him into the super sensible world. In super sensible perception, the ordinary power of Memory is eliminated. Its place is taken by an immediate vision of the past a vision for which the past appears as we look backward in uncanny observation, just as for sense-perception the things we pass by as we walk along appear when we turn round to look behind us.Again the ordinary faculty of Love is bound to the physical organism. In conscious supersensible experience, its place is taken by a power of Love made sacred, which is to say, a power of perception. It may already be seen, from the above exposition, that supersensible experience takes place in a mood of soul which must be held aside, in consciousness, from that of ordinary Perception, Thinking, Feeling and Willing.The two ways of looking out upon the world must be kept apart by the deliberate control of man himself, just as in another sphere the waking consciousness is kept apart from the dream life. He who lets p sit the picture-complexes of his dreams into his waking li fe becomes a listless and fantastic fellow, abstracted from realities. He, on the other hand, who holds to the belief that the essence of causal relationships experienced in waking life can be extended into the life of dreams, endows the dream-pictures with an imagined reality which will make it undoable for him to experience their real nature.So with the mode of thought which governs our outlook upon Nature, or of inner experience which determines ordinary Mysticism he who lets them play into his supersensible experience, will not behold the supersensible, however weave himself in figments of the mind, which, off the beaten track(predicate) from bringing him warm to it, will cut him off from the higher world he seeks. A man who will not hold his experience in the supersensible apart from his experience in the world of the physical senses, will mar the uninfected and unembarrassed outlook upon Nature which is the true basis for a honorable sojourn in this earthly life.Moreove r, he will permeate with the force of weird perception the faculty of Love that is connected with the bodily nature, thus tending to bring it into a deceptive relationship with the physical experience. any that the human being experiences and achieves within the field of sense, receives its true scintillation an illumination which the deepest needs of the soul require through the science of things that are only to be experienced supersensibly. Yet must the latter be held separate in consciousness from the experience in the world of sense.It must unhorse our knowledge of Nature, our ethical and affectionate life yet so, that the illumination always proceeds from a sphere of experience apart. Mediately, through the attunement of the human soul, the Supersensible must indeed shed its light upon the Sensible. For if it did not do so, the latter would be relegated to darkness of thought, chaotic wilfulness of instinct and desire. Many human beings, comfortably knowing this relati onship which has to be maintained in the soul amongst the experience of the supersensible and that of the world of sense, hold that the supersensible knowledge must on no account be given full creationity.It should remain, so they consider, the secret knowledge of a few, who hold back attained by strict self-discipline the power to establish and maintain the true relationship. Such guardians of supersensible knowledge base their whimsey on the very true assertion that a man who is in any way inadequately prepared for the higher knowledge will feel an irresistible impulsion to mingle the Supersensible with the Sensible in life and that he will inevitably thus call forth, both in himself and others, all the ill do which we have here characterised as the resolving power of such confusion.On the other hand believing as they do, and with good effort, that mans outlook upon Nature must not be left to grope in utter darkness, nor his life to spend itself in blind forces of instinc t and desire, they have formed self-contained and closed Societies, or Occult Schools, within which human beings right prepared are head stage by stage to supersensible discovery. Of such it then becomes the task to pour the fruits of their knowledge into life, without, however, exposing the knowledge itself to publicity.In past epochs of human evolution this idea was undoubtedly justified. For the propensity above described, leading to the utilize of supersensible knowledge, was then the only thing to be considered, and against it there stood no other circumstance to call for publication of the higher knowledge. It might at most be contended that the superiority of those initiated into the higher knowledge gave into their hands a powerful power to rule over those who had no such knowledge.None the less, an enlightened schooling of the course of History will convince us that such conflux of power into the hands of a few, fitted by self-discipline to wield it, was indeed inev itable. In present time, however meaning present in the wider sense the evolution of human being has reached a point whence onward it becomes not only impractical but harmful to prolong the former custom. The irresistible impulsion to vilification the higher knowledge is now foreign by other factors, devising the at any rate partial publication of such knowledge a matter of necessity, and calculated also to remove the ill effects of the above tendency.Our knowledge of Nature has assumed a form wherein it overcome perpetually, in a destructive way, against its own barriers and limitations. In many branches of Science, the laws and generalisations in which man finds himself obliged to clothe certain of the facts of Nature, are in themselves of such a kind as to call his attention to his own supersensible powers. The latter press forward into the conscious life of the soul. In former ages, the knowledge of Nature which was generally accessible had no such effect.Through Natur al Science, however, in its present form expanding as it is in ever widening circles mankind would be led astray in either of two directions, if a publication of supersensible knowledge were not now to take place. Either the possibility of a supersensible world-outlook would be repudiated altogether and with growing vehemence and this would presently terminus in an artificial repression of supersensible faculties which the time is factually calling forth.Such repression would make it more and more impossible for man to see his own Being in a true light. Emptiness, chaos and dissatisfaction of the inner life, instability of soul, perversity of will and, in the sequel, even physical degeneration and illhealth would be the outcome. Or else the supersensible faculties-uncontrolled by conscious knowledge of these things-would break out in a barbarian tangle of obtuse, unconscious, undirected forces of cognition, and the life of knowledge would degenerate in a chaotic mass of nebulou s conceptions.This would be to create a world of scientific phantoms, which, like a curtain, would obscure the true supersensible world from the spiritual eye of man. For either of these aberrations, a proper publication of supersensible knowledge is the only remedy. As to the impulse to abuse such knowledge in the way above described, it can be counteracted in our time, as follows the training of thought which modern Natural Science has involved can be productively employed to clothe in words the truths that point towards the supersensible.Itself, this Science of Nature cannot penetrate into the supersensible world but it lends the human mind an aptitude for combinations of thought whereby the higher knowledge can be so contained that the irresistible impulsion to misuse it need not revoke. The thought-combinations of the Nature-knowledge of former times were more pictorial, less inclined to the domain of pure Thought. Supersensible perceptions, clothed in them, steamy up with out his being conscious of it those very instincts in the human being which tend towards misuse.This being said, it cannot on the other hand be emphatic too strongly that he who gives out supersensible knowledge in our time will the get around fulfil his responsibilities to mankind the more he contrives to express this knowledge in forms of thought borrowed from the modern Science of Nature. For the receiver of knowledge thus imparted will then have to apply, to the overcoming of certain difficulties of understanding, faculties of soul which would otherwise remain inactive and tend to the above misuse.The popularising of supersensible knowledge, so frequently in demand(p) by overzealous and misguided people, should be avoided. The truly earnest searcher does not call for it it is but the banale, uncultured craving of persons indolent in thought. In the ethical and social life as well, humanity has reached a stage of development which makes it impossible to exclude all knowledge of the supersensible from public life and thought. In former epochs the ethical and social instincts contained within them spiritual guiding forces, inherited from primaeval ages of mankind.Such forces tended instinctively to a community life which answered also to the needs of individual soul. But the inner life of man has openhanded more conscious than in former epochs. The spiritual instincts have thus been forced into the background. The Will, the impulses of men must now be guided consciously, lest they become vagrant and unstable. That is to say, the individual, by his own insight, must be in a position to illumine the life in the physical world of sense by the knowledge of the supersensible, piritual Being of man. Conceptions formed in the way of natural-scientific knowledge cannot enter effectively into the conscious guiding forces of the ethical and social life. Destined as it is within its own domain to bear the most precious fruits, Natural Science will be led into an absolutely fatal error if it be not perceived that the mode of thought which dominates it is quite unfitted to open out an understanding of, or to give impulses for, the lesson and social life of humanity.In the domain of ethical and social life our conception of underlying principles, and the conscious guidance of our action, can only thrive when illumined from the aspect of the Supersensible. Between the rise of a highly evolved Natural Science, and present-day developments in the human life of Will with all the underlying impulses and instincts there is indeed a deep, significant radio link.The force of knowledge that has gone into our science of Nature, is derived from the former spiritual content of mans impulses and instincts. From the fountain-head of supersensible Realities, the latter must now be supplied with clean impulsive forces. We are living in an age when supersensible knowledge can no longer remain the secret possession of a few. No, it must become the common property of all, in whom the meaning of life within this age is stirring as a very condition of their souls existence.In the unconscious depths of the souls of men this need is already working, far more widespread than many people dream. And it will grow, more and more insistently, to the demand that the science of the Supersensible shall be treated on a like footing with the science of Nature. association of the State Between Death and a New Birth The next thoughts are intended as aphoristic sketches of a domain of knowledge that, in the form in which is it characterised here, is almost entirely baulked by the culture of our time.The aphoristic form has been chosen in order to give some idea of the fundamental character of this field of knowledge, and to show at least in one direction the prospects for life which it opens up. The narrow var. of an essay requires one to refer the commentator to the literature of the subject for progress information. The author is fully aware that precisely this form of presentation may easily be felt as presumptuous by many who, from the well-founded habits of thought of the culture of the day, must find what is here brought forward directly pposed to all that is scientific. It may be said in answer to this that the author, in spite of his spiritual-scientific orientation, believes that he can agree with every scientist in his high estimation of the spirit and meaning of scientific intellection. Only it seems clear to him that one can fully accept Natural Science without being thereby compelled to reject an independent unearthly Science of the kind described here.A consequence of this relation to Natural Science will, at all events, be to guard true unearthly Science from that amateurishness which is noticeable in many quarters to-day, and which usually indulges the more presumptuously in phrases about the scratchy materialism of Natural Science the less the speakers are able to umpire of the earnestness, rigour a nd scientific soundness of Natural noesis. The writer deprivationed to make these canonic remarks because the brevity of the discussions in this article may possibly obscure from the reader his attitude towards these matters.He who speaks to-day of investigating the spiritual world go ons the sceptical objections of those whose habits of thought have been moulded by the outlook of Natural Science. His attention will be careworn to the blessings which this outlook has brought for a healthy development of human life, by destroying the illusions of a learning which professed to follow purely spiritual modes of cognition. Now these sceptical objections can be quite intelligible to the spiritual investigator.Indeed it ought to be perfectly clear to him that any kind of spiritual investigating which finds itself in encounter with established ideas of Natural Science cannot rest on a sure foundation. A spiritual investigator with a view for, and an understanding of the earnestness of scientific procedure, and insight into the achievements of Natural Knowledge for human life, will not wish to join the ranks of those who, from the standpoint of their spiritual sight, criticise lightly the limitations of scientists, and imagine their own standpoint so much the higher the more every kind of Natural Knowledge is lost for them in unfathomable depths.Natural Science and Spiritual Science could live in harmony if the former could rid itself of the foolish belief that true spiritual investigation necessarily requires we human beings to reject attested knowledge of sensible reality and of the soul-life bound up with this. In this stupid belief lies the source of innumerable misunderstandings which Spiritual Science has to encounter. Those who believe they stand, in their outlook on life, on the firm ground of Natural Science hold that the spiritual investigator is compelled by his point of view to reject their knowledge.But this is not really the case. Genuine spiri tual investigation is in full agreement with Natural Science. Thus spiritual investigation is not opposed on account of what it maintains, but for what people believe it could or must maintain. With regard to human soul life the scientific psyche must maintain that the soul activities which reveal themselves as view, feeling and volition, ought, for the acquisition of scientific knowledge, to be observed without prejudice in the same way as the phenomena of light or heat in the outer(prenominal) world of Nature.He must reject all ideas about the entity of the soul which do not lift from such unprejudiced observation, and from which all kinds of conclusions are then drawn about the indestructibility of the soul, and its connection with the spiritual world. It is quite understandable that such a thinker begins his cartoon of the facts of soul-life asTheodor Ziehendoes in the first of his lectures on Physiological Psychology. He says The psychological science which I shall indu e before you, is not that old psychology which attempted to investigate soul phenomena in a more or less speculative way.This psychology has long been abandoned by those disposed to think scientifically. True spiritual investigation need not conflict with the scientific attitude which may he in such an avowal. And yet, among those who take this attitude as a result of their scientific habits of thought, the opinion will be almost universally held to-day that the unique(predicate) results of spiritual investigation are to be regarded as unscientific.Of course one will not encounter everywhere this rejection, on grounds of principle, of the investigation of spiritual facts yet when specific results of such investigation are brought forward they will scarcely escape the objection that scientific thinking can do nothing with them. As a consequence of this,one can observe that there has recently grown up a science of the soul, forming its methods of investigation on the pattern of na tural-scientific procedure, but unable to find the power to approach those highest questions which our inner need of knowledge must put when we turn our gaze to the fate of the soul. unrivalled investigates conscientiously the connection of soul phenomena with bodily processes, one tries to gain ideas on the way presentations ally and dissociate in the soul, how attention acts, how memory functions, what relation exists in the midst of thinking, feeling and involuntary but for the higher questions of soul-life the words of Franz Brentano remain true.This acute psychologist, though rooted in the mode of thinking of Natural Science, wrote The laws of association of ideas, of the development of convictions and opinions and of the genesis of pleasure and love would be anything but a true compensation for the hopes of aPlatoor anAristotleof gaining certainty concerning the continued life of our better part after the dissolution of the physical structure. And if the recent scientific mode of thinking really means excluding the question of immortality, this exclusion would have great significance for psychology (seeNote 1).The fact is, that considerations which might tend in the direction of the hopes of a Plato and an Aristotle are avoided in recent psychological writings which wish to satisfy the demands of scientific thought. Now the spiritual investigator will not come into conflict with the mode of procedure of recent scientific psychology if he has an understanding of its vital nerve. He will have to submit that this psychology proceeds, in the main, along right lines insofar as the study of the inner experiences of thinking, feeling and willing is concerned.Indeed his path of knowledge leads him to admit that thinking, feeling and willing reveal nothing that could fulfil the hopes of a Plato and an Aristotle if these activities are only studied as they are experienced in ordinary human life. But his path of knowledge also shows that in thinking, feeling and willing something lies hidden which does not become conscious in the course of ordinary life, but which can be brought to consciousness through inner soul exercises.In this spiritual entity of the soul, hidden from ordinary consciousness, is revealed what in it is independent of the life of the tree trunk and in this the relations of man to the spiritual world can be studied. To the spiritual investigator it appears just as impossible to fulfil the hopes of a Plato or an Aristotle in regard to the existence of the soul independent of bodily life by observing ordinary thinking, feeling and willing, as it is impossible to investigate in water the properties of hydrogen. To learn these one must first extract the hydrogen from the water by an appropriate procedure.So it is also infallible to separate from the everyday life of the soul (which it leads in connection with the body) that entity which is rooted in the spiritual world, if this entity is to be studied. The error which ca sts befogging misunderstandings in the way of Spiritual Science lies in the almost general belief that knowledge about the higher questions of soul-life must be gained from a study of such facts of the soul as are already to be found in ordinary life. But no other knowledge results from these facts than that to which research, conducted on what are at present called scientific lines, can lead.On this account Spiritual Science can be no mere heeding of what is immediately present in the life of the soul. It must first lay bare, by inner processes in the life of the soul, the world of facts to be studied. To this end spiritual investigation applies soul processes which are attained in inner experience. Its field of research lies entirely within the inner life of the soul. It cannot make its experiences outwardly visible. Nevertheless they are not on that account less independent of personal caprice than the true results of Natural Science.They have nothing in common with mathematical truths debar that they, too, cannot be proved by outer facts, but are proved for anyone who grasps them in inner perception. Like mathematical truths they can at the most be outwardly symbolised but not represented in their full content, for it is this that proves them. The essential point, which can easily be misunderstood, is, that on the path pursue by spiritual investigation a certain direction is given, by inner initiative, to the experiences of the soul, thereby calling out forces which otherwise remain unconscious as in a kind of soul sleep. The soul exercises which lead to this goal are described in detail in my books Knowledge of the Higher Worlds and its Attainment and Occult Science. It is only intended to indicate here what transpires in the soul when it subjects itself to such exercises). If the soul proceeds in this way it inserts as it were its inner life into the domain of spiritual reality. It opens to the spiritual world its organs of perception so formed, as the senses open outwardly to physical reality. One kind of such soul exercises consists in an intensive cede to the process of thinking.One carries this surrender so far that one acquires the capacity of directive ones attention no longer to the thoughts present in thinking but solely to the activity of thinking itself. Every kind of thought content then disappears from consciousness and the soul experiences herself consciously in the activity of thinking. Thinking then becomes transformed into a subtle inner act of will which is alone illuminated by consciousness. In ordinary thinking, thoughts live the process indicatedextinguishes the thought in thinking.The experience thus arrived is a twist in an inner activity of will which bears its reality within itself. The point is that the soul, by continued inner experience in this direction, may make itself as familiar with the purely spiritual reality in which it weaves as sense observation is with physical reality. As in the oute r world a reality can only be known as such by experiencing it, so, too, in this inner domain. He who objects that what is inwardly real cannot be proved only shows that he has not yet grasped that we become convinced of an outer reality in no other way than by experiencing its existence together with our own.A healthy life has direct experience of the distinction between a genuine perception in the outer world and a vision or hallucination in a connatural way a healthily develop soul life can distinguish the spiritual reality it has approached from fantastic imagining and moonlit reverie. Thinking that has been developed in the manner stated perceives that it has freed itself from the soul force which ordinarily leads to memory. What is experienced in thinking which has become an inwardly experienced will-reality cannot be remembered in the direct form in which it presents itself.Thus it differs from what is experienced in ordinary thinking. What one has thought about an event is incorporated into memory. It can be brought up again in the further course of life. But the will-reality here described must be attained a rude(a), if it is to be again experienced in consciousness. I do not mean that this reality cannot be indirectly incorporated into ordinary memory. This must indeed take place if the path of spiritual investigation is to be a healthy one. But what remains in memory is only an idea (Vorstellung) of this reality, just as what one remembers to-day of an experience of yesterday is only an idea (Vorstellung).Concepts, ideas, can be retained in memory a spiritual reality must be experienced ever anew. By grasping vividly this difference between the cherishing of mere thoughts and a spiritual reality reached by development the activity of thinking, one comes to experience oneself with this reality outside the physical body. What ordinary thinking must mostly regard as an impossibility commences one experiences oneself outside the existence that is connected with the body. Ordinary thinking, regarding this experience outside the body only from its own point of view, must at first hold this to be an illusion.Assurance of this experience can, indeed, only be won through the experience itself. And it is precisely through this experience that one understands only too well that those whose habits of thought have been formed by Natural Science cannot, at first, but regard such experiences as fantastic imaginings or dreamy reverie, perhaps as a interweave in illusions or hallucinations. Only he can fully understand what is here brought forward who has come to know that the path of true spiritual investigation releases forces in the soul which lie in a direction precisely opposite to those which induce pathological soul experiences.What the soul develops on the path of spiritual investigation are forces competent to oppose pathological states or to dissipate these where they tend to occur. No scientific investigation can see through what is visionary of an hallucinatory nature when this tries to get in mans way, as directly as true spiritual science, which can only unfold in a direction opposed to the unhealthy experiences mentioned. In that moment when this experience outside the body becomes a reality for him the spiritual investigator learns to know how ordinary thinking is bound to the physical processes of the body.He comes to see how thoughts acquired in outer experience necessarily arise in such a way that they can be remembered. This rests on the fact that these thoughts do not merely lead a spiritual life in the soul but share their life with the body. Thus the spiritual investigator comes not to reject but to accept what scientific thought must maintain about the dependance of the life of thought on bodily processes. At first the inner experiences described above present themselves as anxious oppression of the soul. They appear to lead out of the domain of ordinary existence but not into a new real ity.One knows, indeed, that one is living in a reality one feels this reality as ones own spiritual being. One has found ones way out of sense reality, but one has only grasped oneself in a purely spiritual form of existence. A feeling of forlornness resembling fear can overtake the soul a loneliness to experience oneself in a world, not merely to possess oneself. Yet another feeling arises. One feels one must lose again the acquired spiritual self-experience, if one cannot confront a spiritual environment. The spiritual state into which one thus enters may be roughly compared to what would be experienced if one had to clutch with ones hands n all directions without being able to lay hold of anything. When, however, the path of spiritual investigation is pursued in the right way, the above experiences are, indeed, undergone, but they form only one side of the souls development. The necessary completion is found in other experiences. As certain impulses given to the souls experienc es lead one to grasp the will-reality within thinking, so other directions imparted to the processes of the soul lead to an experience of hidden forces within the activity of the will. (Here also we can only state what takes place in the inner being of man through such soul experiences.The books mentioned give a detailed description of what the soul must undertake in order to reach the indicated goal). In ordinary life the activity of the will is not perceived in the same way as an outer event. Even what is usually called self-contemplation by no means puts one into the position of regarding ones own willing as one regards an outer event of Nature. To achieve this to be able to confront ones own willing as an observer stands before an outer fact of Nature intensive soul processes, induced voluntarily, are again necessary.If these are induced in the appropriate way there arises something quite different from this view of ones own willing as of an outer fact. In ordinary perception a presentation (Vorstellung) emerges in the life of the soul and is, in a certain sense, an inner image of the outer fact. But in observing ones own willing this accustomed power of forming presentations fades out. One ceases to form presentations of outer things. In place of this a faculty of forming real images a real perception is released from the depths of willing, and breaks through the surface of the wills activity, bringing living spiritual reality with it.At first ones own hidden spiritual entity appears within this spiritual reality. One perceives that one carries a hidden spiritual man within one. This is no thought-picture but a real being real in a higher sense than the outer bodily man. Now this spiritual man does not present himself like an outer being perceptible to the senses. He does not reveal his characteristic qualities outwardly. He reveals himself through his inner nature by developing an inner activity similar to the processes of consciousness in ones own soul.But, unlike the soul dwelling in mans body, this higher being is not turned towards sensible objects but towards spiritual events in the first place towards the events of ones own soul-life as unfolded up till now. One really discovers in oneself a second human being who, as a spiritual being, is a conscious observer of ones ordinary soul-life. However fantastic this description of a spiritual man within the bodily may appear, it is nevertheless a sober description of reality for a soul-life appropriately trained. It is as different from anything visionary or of the nature of an illusion as is day from night.Just as a reality partaking of the nature of will is discovered in the transformed thinking, so a consciousness partaking of the nature of being and weaving in the spiritual is discovered in the will. And these two prove, for fuller experience, to belong together. In a certain sense they are discovered on paths running in opposite directions, but turn out to be a unity. The feeling of anxiety experienced in the weaving of the will-reality ceases when this will-reality, born from developed thinking, unites itself with the higher being above described. Through this union man confronts, for the first time, the finish up spiritual world.He encounters, not only himself, but beings and events of the spiritual world lying outside himself. In the world into which man has thus entered, perception is an essentially different process from perception in the world of sense. Real beings and events of the spiritual world arise from out of the higher being revealed through developing the will. Through the interplay of these beings and events with the will-reality resulting from developed thinking, these beings and events are spiritually perceived. What we know as memory in the physical world ceases to have significance for the spiritual world.We see that this soul force uses the physical body as a tool. But another force takes the place of memory in observing th e spiritual world. Through this force a past event is not remembered in the form of mental presentations but perceived directly in a fresh experience. It is not like reading a sentence and remembering it later, but like reading and re-reading. The concept of the past acquires a new significance in this domain the past appears to spiritual perception as present, and we recognise that something belongs to a past time by perceiving, not the passage of time, but the relation of one spiritual being or event to another.The path into the spiritual world is thus traversed by laying bare what is contained in thinking and willing. Now feeling cannot be developed in a similar way by inner initiative of soul. Unlike the case of thinking and willing, nothing to take the place of what is experienced within the physical world as feeling can be developed in the spiritual world through transforming an inner force. What corresponds to feeling in the spiritual world arises quite of itself as soon as s piritual perception has been acquired in the described way.This experience of feeling, however, bears a different character from that borne by feeling in the physical world. One does not feel in oneself, but in the beings and events which one perceives. One enters into them with ones feeling one feels their inner being, as in physical life one feels ones own being. We might put it in this way as in the physical world one is conscious of experiencing objects and events as material, so in the spiritual world one is conscious of experiencing beings and facts through revelations of feeling which come from without like colours or sounds in the physical world.A soul which has attained to the spiritual experience described knows it is in a world from out of which it can observe its own experiences in the physical word just as physical perception can observe a sensible object. It is united with that spiritual entity which unites itself at birth (or at conception) with the physical body d erived from ones ancestors and this spiritual entity persists when this body is laid aside at death. The hopes of a Plato and an Aristotle for the science of the soul can only be fulfilled through a perception of this entity.Moreover the perception of repeated earth-lives (between which are lives spent in the purely spiritual world) now becomes a fact inasmuch as mans psychic-spiritual kernel, thus discovered, perceives itself and its own weaving and becoming in the spiritual world. It learns to know its own being as the result of early earthlives and spiritual forms of existence lying between them. Within its present earth-life it finds a spiritual germ which must unfold in a prospective earth-life after passing through states between death and a new birth.As the plant germ contains the future plant potentially, so there develops, out of sight in man, a psychic-spiritual germ. This reveals itself to spiritual perception through its own essence as the foundation of a future eart h-life. It would be incorrect so to interpret the spiritual perception of life between death and a new birth as if such perception meant participating beforehand in the experience of the spiritual world entered at physical death.Such perception does not give a complete, disembodied experience of the spiritual world as experienced after death it is only theknowledgeof the actual experience that is experienced. While still in ones body one can receive all of the disembodied experience between death and a new birth that is offered by the experiences of the soul described above, that is to say, when the will-reality is released from thinking with the help of the consciousness set free from the will.In the spiritual world the feeling element revealing itself from without can first be experienced through catch into this world. Strange as it may sound, experience in the spiritual world leads one to say the physical world is present to man in the first place as a complex of outer facts, an d man acquires knowledge of it after it has confronted him in this form the spiritual world, on the other hand, sends knowledge of itself in advance, and the knowledge it kindles in the soul beforehand is the flannel mullein which must illumine the spiritual world if this world is to reveal itself as a fact.It is clear to one who knows this through spiritual perception that this light develops during bodily life on earth in the unconscious depths of the soul, and then, after death, illumines the regions of the spiritual world making them experiences of the human soul. During bodily life on earth one can awaken this knowledge of the state between death and a new birth. This knowledge has an entirely opposite character to that developed for life in the physical world.One perceives through it what the soul will accomplish between death and a new birth, because one has present in spiritual perception the germ of what impels towards this accomplishment. The perception of this germ revea ls that a creative connection with the spiritual world commences for the soul after death. It unfolds an activity which is directed towards the future earth life as its goal, whereas in physical perception its activity is directed although imitatively and not creatively towards the outer world of sense.Mansgrowth(Werden) as a spiritual being connected with the spiritual world lies in the field of vision of the soul between death and a new birth, as theexistence(Sein) of the sense world lies in the field of view of the bodily man. Active perception of spiritual Becoming (Werden) characterises the conditions between death and a new birth. (It is not the task of this article to give details of these states. Those interested will find them in my booksTheosophyandOccult Science).In channel to experience in the body, spiritual experience is something to which we are completely unaccustomed, inasmuch as the idea ofBeingas acquired in the physical world loses all meaning. The spiritual w orld has nothing of the nature ofBeing. Everything isBecoming. To enter a spiritual environment is to enter an everlasting Becoming. But in contrast to this restless Becoming in our spiritual environment we have the souls perception of itself as stationary consciousness within the never-ceasing movement into which it is placed.The awakened spiritual consciousness must accommodate itself to this reversal of inner experience with regard to the consciousness that lives in the body. It can thereby acquire a real knowledge of experience apart from the body. And only such knowledge can embrace the states between death and a new birth. . .. . In a certain sense all human beings are specialists to-day so far as their souls are concerned. We are struck by this specialised mode of perception when we study the development of graphics in humanity.And for this very reason a comprehensive understanding of spiritual life in its amount of money must again come into existence. True form in Art will arise from this comprehensive understanding of spiritual life . .. . RUDOLF STEINER (From shipway to a New Style in Architecture) We lose the human being from our field of vision if we do not fix the eye of the soul upon his entire nature in all its life-manifestations. We should not speak of mans knowledge, but of the complete man manifesting himself in the act of cognition. In cognition, man uses as an instrument his sense-nerve nature.For feeling, he is served by the rhythm living in the hint and the circulation of the blood. When he wills metabolism becomes the physical basis of his existence. But rhythm courses into the physical occurrence within the sense-nerve nature and metabolism is the material bearer of the life of thought, even in the most abstract thinking, feeling lives and the waves of will pulsate. * * * * The antediluvian patriarch Oriental entered into his dream-like thinking more from the metrical life of feeling than does the man of the present age.The Orient al experienced for this reason more of the rhythmic weaving in his life of thought, while the Westerner experiences more of the logical indications. In ascending to super-sensible vision, the Oriental Yogi interwove conscious breath with conscious thinking, in this way, he laid hold in his breath upon the continuing rhythm of cosmic occurrence. As he breathed, he experienced the world as Self. Upon the rhythmic waves of conscious breath, thought moved through the entire being of man.He experienced how the Divine-Spiritual causes the spirit-filled breath to stream continuously into man, and how man thus becomes a living soul. The man of the present age must seek his supersensible knowledge in a different way. He cannot unite his thinking with the breath. Through meditation, he must lift his thinking out of the life of logic to vision. In vision, however, thought weaves in a spirit element or music and picture. It is released from the breath and woven together with the spiritual in th e world.The Self is now experienced, not in connection with the breath in the single human being, but in the environing world of spirit. The eastern man once experienced the world in himself, and in his spiritual life today he has the echo of this. The Western man stands at the beginning of his experience, and is on the way to find himself in the world. If the Western man should wish to become a Yogi, he would have to become a refined egoist, for Nature has already given him the feeling of the Self. which the Oriental had only in a dream-like way.If the Yogi had sought-after(a) for himself in the world as the Western man must do, he would have led his dream-like thinking into unconscious sleep, and would have been psychically drowned. * * * * The Eastern man had the spiritual experience as religion, art, and science in complete unity. He made sacrifices to his spiritual-divine Beings. As a gift of grace, there flowed to him from them that which elevate him to the state of a true h uman being. This was religion. But in the sacrificial ceremony and the sacrificial place there was manifest to him also smash, through which the Divine-Spiritual lived in art.And out of the beautiful manifestations of the Spirit there flowed science. Toward the West streamed the waves of sapience that were the beautiful light of the spirit and inspired piety in the artistically inspired man. There religion developed its own being, and only beauty still continued united with wisdom. Heracleitos and Anaxagoras were men wise in the world who thought artistically Aeschylos and Sophocles were artists who moulded the wisdom of the world. Later wisdom was given over to thinking it became knowledge. Art was transferred to its own world.Religion, the source of all, became the heritage of the East art became the monument of the time when the middle region of the earth held sway knowledge became the indepen