[6] In the last chapter of the book ent.i.tled _Theosophie_ (Berlin, C. A. Schwetschke und Sohn), Dr. Rudolf Steiner fully describes this "Path of Knowledge;" here it is only intended to give some practical details.
Noiseless and unnoticed by the outer world is the following of the "Path of Discipleship." It is not necessary that anyone should observe a change in the disciple. He performs his duties as. .h.i.therto; he attends to his business as usual. The transformation goes on only in the inner part of the soul, hidden from outward sight. At first the entire soul-life of a man is flooded by this fundamental spring of devotion for everything which is truly venerable. His entire soul-life finds in this devotional mood its pivot. Just as the sun, through its rays, will vivify everything living, so in the life of the disciple this reverence vivifies all the perceptions of the soul.
At first it is not easy for people to believe that feelings like reverence, respect, and so forth, have anything to do with their perceptions. This comes from the fact that one is inclined to think of perception as a faculty quite by itself, one that stands in no relation to what otherwise happens in the soul. In so thinking, we do not remember that it is the soul which perceives. And feelings are for the soul what food is for the body. If we give the body stones in place of bread its activity will cease. It is the same with the soul.
Veneration, homage, devotion, are as nutriment which makes it healthy and strong, especially strong for the activity of perception.
Disrespect, antipathy, and under-estimation, bring about the starvation and the withering of this activity. For the occultist this fact is visible in the aura. A soul which harbors the feelings of devotion and reverence, brings about a change in its aura. Certain yellowish-red or brown-red tints will vanish, and tints of bluish-red will replace them.
And then the organ of perception opens. It receives information of facts in its environment of which it hitherto had no knowledge.
Reverence awakens a sympathetic power in the soul, and through this we attract similar qualities in the beings which surround us, that would otherwise remain hidden. More effective still is that power which can be obtained by devotion when another feeling is added. One learns to give up oneself less and less to the impressions of the outer world, and to develop in its place a vivid inward life. He who darts from one impression of the outer world to another, who constantly seeks dissipations, cannot find the way to Occultism. Neither should the disciple blunt himself to the outer world; but let his rich inner life point out the direction in which he ought to lend himself to its impressions. When pa.s.sing through a beautiful mountain district, the man with depth of soul and richness of emotion has different experiences from the man with few emotions. Only what we experience within ourselves reveals the beauties of the outer world. One man sails across the ocean, and only a few inward experiences pa.s.s through his soul; but another will then hear the eternal language of the world-spirit, and for him are unveiled the mysteries of creation.
One must have learned to control one"s own feelings and ideas if one wishes to develop any intimate relationship with the outer world. Every phenomenon in that outer world is full of divine splendor, but one must have felt the Divine within oneself before one may hope to discover it without. The disciple is told to set apart certain moments of his daily life during which to withdraw into himself, quietly and alone. At such times he ought not to occupy himself with his own personal affairs, for this would bring about the contrary of that at which he is aiming.
During these moments he ought rather to listen in complete silence to the echoes of what he has experienced, of what the outward world has told him. Then, in these periods of quiet, every flower, every animal, every action will unveil to him secrets undreamed of, and thus will he prepare himself to receive new impressions of the external world, as if he viewed it with different eyes. For he who merely desires to enjoy impression after impression, only stultifies the perceptive faculty, while he who lets the enjoyment afterwards reveal something to him, thus enlarges and educates it. He must be careful not merely to let the enjoyment reverberate, as it were; but, renouncing any further emotions of joy, begin to work upon his pleasurable experiences with an inward activity. The danger at this point is very great. Instead of working within one-self, it is easy to fall into the opposite habit of afterward trying to completely exhaust the enjoyment. Let us not undervalue the unforeseen sources of error which here confront the disciple. He must of necessity pa.s.s through a host of temptations, each of which tends only to harden his Ego and to imprison it within itself.
He ought to open it wide for the whole world. It is necessary that he should seek enjoyment, for in this way only can the outward world get at him; and if he blunts himself to enjoyment he becomes as a plant which cannot longer draw nourishment from its environment. Yet, if he stops at the enjoyment, he is then shut up within himself, and will only be something to himself and nothing to the world. However much he may live within himself, however intensely he may cultivate his Ego, the world will exclude him. He is dead to the world. The disciple considers enjoyment only as a means of enn.o.bling himself for the world.
Pleasure to him is as a scout who informs him concerning the world, and after having been taught by pleasure he pa.s.ses on to work. He does not learn in order that he may acc.u.mulate wisdom as his own treasure, but in order that he may put his learning at the service of the world.
In all forms of Occultism there is a fundamental principle which must not be transgressed, if any goal at all is to be reached. All occult teachers must impress upon their pupils that, _Every branch of knowledge which you seek only to enrich your own learning, only to acc.u.mulate treasure for yourself, leads you away from the Path; but all knowledge which you seek for working in the service of humanity and for the uplifting of the world brings you a step forward_. This law must be rigidly observed; nor is one a genuine disciple until he has adopted it as the guide for his whole life. In many occult schools this truth is expressed in the following short sentence: _Every idea which does not become an ideal for you, slays a power within your soul: every idea which becomes an ideal creates within you a vital force_.
III
THE PATH OF DISCIPLESHIP
At the very beginning of his course the student is directed to the _Path of Reverence_, and the development of the _inner life_. The occult teaching also gives practical instructions by the observance of which he may learn to follow that Path and develop that inner life.
These practical directions have no arbitrary basis. They rest on ancient experience and ancient wisdom, and wheresoever the ways to higher knowledge are marked out, they are of the same nature. All genuine teachers of Occultism agree as to the essential character of these rules, although they do not always express them in the same words. This difference of expression is of a minor character, more seeming than real, and is due to circ.u.mstances which need not be mentioned here.
No teacher wishes, by means of such rules, to establish an ascendency over other persons. He would not tamper with individual independence.
Indeed, no one respects and cherishes human individuality more than the teachers of Occultism. It was said, in the first part of this book, that the order which embraces all Initiates was surrounded by a wall, and that two laws formed the principles by which it was upheld.
Whenever the Initiate leaves this enclosure and steps forth into the world, he must submit to a third inviolable law. It is this: Keep watch over each of your actions and each of your words, in order that you may not hinder the free-will of any human being. Those who recognize that genuine occult teachers are thoroughly permeated with this principle will understand that they can add to their independence by the practical directions which they are advised to follow.
One of the first of these rules may be thus expressed in our language: "Provide for yourself moments of inward calm, and in these moments _learn to distinguish between the real and the unreal_." I say advisedly "expressed in our language," because originally all rules and teachings of occult science were expressed in a symbolical sign-language. Those who desire to master its whole scope and meaning must first obtain permission to learn this symbolical language, and before such permission may be obtained, it is necessary to have taken the first steps in occult knowledge. This may be achieved by the careful observance of such rules as are here given. The Path is open to all who earnestly _will_ to enter it.
Simple, in truth and easy to follow, is the rule concerning moments of inner calm; but it leads to the goal only when the pursuit is as earnest and strict as the way is simple. It will, therefore, be stated here, without further preamble, the method in which this rule should be observed.
The student must mark off a small part of his daily life in which to occupy himself with something quite different from the avocations of his ordinary life, and the _way_ in which he occupies himself at such a time must also differ from the way in which he performs the rest of his duties. But this does not mean that what he does in the time thus set apart has no connection with his daily work. On the contrary, the man who seeks such moments in the right way will soon find that it is just this which gives him full power to do his daily task. Nor must it be supposed that the observance of this rule really deprives anyone of time needed for the performance of his duties. _If any person really has no more time at his disposal, five minutes a day will suffice._ The real point is the manner in which these five minutes are spent.
At these periods a man should raise himself completely above his work-a-day life. His thoughts and feelings must take on a different coloring. His joys and sorrows, his cares, experiences, and actions, must pa.s.s in review before his soul. And he must cultivate a frame of mind which enables him to regard all his other experiences from a higher point of view. We need only bear in mind how different is the point of view from which in ordinary life we regard the experiences and actions of another, and that from which we judge our own. This is inevitable, for we are interwoven with our own actions and experiences, while we only contemplate those of another. Our aim, in moments of retirement, must be to contemplate and judge our own experiences and actions, as though it were not ourselves but some other person to whom they applied. Suppose, for example, that a certain misfortune has befallen someone. What a different att.i.tude that person takes towards it as compared with an identical misfortune that has befallen his neighbor! No one can blame this att.i.tude as unjustifiable; it is a part of human nature. And just as it is in exceptional circ.u.mstances, so it is also in the daily affairs of life. The student must endeavor to attain the power of regarding himself at certain times as he would regard a stranger. He must contemplate himself with the inward calm of the critic. When this is attained, our own experiences present themselves in a new light. As long as we are interwoven with them and are, as it were, within them, we are as closely connected with the unreal as with the real. When we attain to a calm survey, the real is separated from the unreal. Sorrow and joy, every thought, every resolve, appear changed when we contemplate ourselves in this way. It is as though we had spent the whole day in a place where we saw the smallest objects at the same range of vision as the largest ones, and in the evening climbed a neighboring hill and surveyed the whole scene at once. Then the parts of the place take on proportions different from those they bore when seen from within. The value of such calm inward contemplation depends less on the actual thing we contemplate than on the power which such inward calm develops in us.
For in every human being there is, besides what we call the work-a-day man, a higher being. This higher being remains concealed until it is awakened. And each of us can only awaken it for himself. But as long as this higher being is not awakened, the higher faculties that might lead to supersensual knowledge, must lie dormant or remain hidden in every man. This power which leads to inward calm is a magic force that sets free certain higher faculties. Until a seeker feels this magic force within him, he must continue to follow strictly and earnestly the rules given. To every man who thus perseveres, the day will come when a spiritual light is revealed to him, and a whole new world, whose existence was. .h.i.therto unsuspected, is discerned by an eye within him.
Because he begins to follow this rule, there is no need for any outward change in the life of the student. He performs his duties as before, and at first he endures the same sorrows and experiences the same joys as of old. In no way does it estrange him from life, rather is he enabled to devote himself to it the more completely, because in the moments set apart he has a Higher Life of his own. Gradually this Higher Life will make its influence felt on the ordinary life. The calm of the moments set apart will influence his ordinary existence as well.
The whole man will grow calmer, will attain serenity in all his actions, and will cease to be perturbed by all manner of incidents.
Gradually a student who thus advances will guide himself more and more, and be less governed by circ.u.mstances and external influences. Such a man will soon discover how great a source of strength lies for him in these periods of contemplation. He will cease to be annoyed by things that formerly worried him; and countless matters that once filled him with fear will now cease to alarm him. He acquires a new outlook on life. Formerly he may have taken up this or that task with a sense of timidity. He would say: "I lack the power to do this as well as I could wish." Now he no longer admits such a thought but, instead forms one quite different. He says to himself: "I will summon all my strength in order to do my work as well as I possibly can." And he suppresses the thought which encourages timidity; for he knows that this very timidity might spoil his undertaking, and that in any event it can contribute nothing to the improvement of his labor. And thus one thought after another, each fraught with advantage to his whole life, begins to penetrate the student"s outlook. They take the place of those which gave a hampering and weakening effect. He begins to steer his own ship, on a firm, secure course, among the waves of life, which formerly tossed it helplessly to and fro.
And this calm and serenity react on the whole being. They a.s.sist the growth of the inner man, and of those inner faculties which lead to higher knowledge. For it is by his progress in this direction that the student gradually attains to a state in which he himself determines the manner in which the impressions of the external world shall affect him.
Thus, he may hear a word, spoken with the object of wounding or vexing him. Before he began his occult studies it would indeed have been painful or irritating. But now that he is in the Path of Discipleship, he is able to take from it the sting or the power to hurt, even before it enters his consciousness. Take another example: we naturally grow impatient when we are kept waiting, but the student is so permeated, in his moments of calm, with the realization of the uselessness of impatience, that this calmness is present with him on every occasion.
The impatience which would naturally overcome him vanishes, and an interval which would otherwise have been wasted in the expression of impatience may be utilized by making some profitable observation during the period of waiting.
Now we must realize the significance of these facts. We must remember that the "Higher Being" in a man is in constant development, and only the state of calm and serenity here described renders an orderly development possible. The waves of outward life press in upon the inner man from all sides, if, instead of controlling this outward life, he is controlled by it. Such a man is like a plant which tries to expand in a cleft in the rock, and is stunted in its growth until new s.p.a.ce is given it. No outward forces can supply s.p.a.ce for the inner man; it can only be supplied by the inner calm which he may give to his soul.
Outward circ.u.mstances can only alter the course of his outward life; they can never awaken the spiritual inner man. The student must himself give birth to the new and higher man within him.
The higher man becomes the "inner Ruler," who directs the circ.u.mstances of the outer man with sure guidance. As long as the latter has the upper hand, this inner man is enslaved, and cannot therefore develop his powers. _If another than myself has the power to make me angry, I am not master of myself_, or, to put it better, I have not yet found "the Ruler within me." I must develop the power within, of letting the impressions of the outer world approach me only in the way in which I myself choose; then only do I really become an occult student. And only by earnestly striving after this power can a student reach the goal. It is not of so much importance to achieve a great deal in a given time, as to be earnest in the search. Many have striven for years without noticing any marked advance; but many of those who did not despair, and struggled on undaunted, have sometimes quite suddenly achieved the "inner victory."
In many situations it requires a good deal of effort to achieve these moments of inward calm. But the greater the effort needed, the more important is the achievement. In esoteric studies, everything depends on the energy, inward truthfulness, and uncompromising sincerity with which we contemplate ourselves and our actions from the standpoint of complete strangers.
But only one side of the student"s inner activity is characterized by this birth of his own higher being. Something else in addition is needed. Even if a man regards himself as a stranger, it is only himself that he contemplates; he looks at those experiences and actions, with which he is connected, through his particular mode of life, while it is necessary for him to rise above this, and attain to a purely human point of view, to be no longer connected with his own individual circ.u.mstances. He must pa.s.s on to the contemplation of those things which concern him as a human being, even though he dwell in a different condition and different circ.u.mstances. In this way something is brought to birth within him which rises beyond the personal point of view. Thus his gaze is directed to higher worlds than those he knows in every-day life. And then he begins to feel and realize that he belongs to these higher worlds about which his senses and his daily occupations can tell him nothing. In this way he shifts the central point of his being to the inner part of his nature. He listens to the voices within him which speak to him in his moments of calm; and inwardly he cultivates an intercourse with the spiritual world, which removes him from the every-day world, whose voices he no longer hears. Around him there is silence. He puts away from him all his external surroundings, and everything which even reminds him of such external impressions. His entire soul is filled with calm, inward contemplation and converse with the purely spiritual world. This calm contemplation must become a necessity to the student. He is plunged completely into a world of thought, and must develop an earnest desire for calm thinking. He must learn to love the in-pouring of the spirit. Then he will learn to regard this thought-world and its thought-forms as more real than the every-day things which surround him, and he begins to deal with thoughts as with things existing in s.p.a.ce. And then the moment is at hand when the revelations of his quiet thinking begin to seem much higher and more real than the things existing in s.p.a.ce. He discovers that this thought-world is an expression of life, and realizes that thoughts are not mere phantoms, but that through them, beings, who were hidden before, now speak to him. He begins to hear voices through the silence. Formerly his ear was the only organ of hearing; now he can listen with his soul. An inner language and an inner voice are revealed to him. It is a moment of supremest ecstasy to the student when this experience first comes to him. An inner light floods the whole external world for him, and he is "born anew." Through his being pa.s.ses a current from a divine world, bringing with it divine bliss.
This thought-life of the soul, which is gradually widened into a life of spiritual being, is designated by the Gnosis and by Theosophy as meditation (contemplative thought). This meditation is the means by which supersensual knowledge is attained. But during such moments the student must not be content to give himself up to the luxury of sensation. He must not permit undefined feelings to take possession of his soul. That would only hinder him from attaining true spiritual knowledge. His thoughts must be clearly and sharply defined, and he will be helped in this by not allowing himself to be carried away blindly by the thoughts that spring up within him. Rather must he permeate his mind with the lofty ideas which originated with advanced students to whom inspiration has already come. Let him first of all study the wisdom which originated in such moments of meditation. The student will find such in the mystical, gnostic, and theosophical literature of our time, and will there gain the material for his meditation. Wise men have inscribed in these books the thoughts of divine science, or have proclaimed them to the world through their agents.
Such meditation produces a complete transformation in the student. He begins to form entirely new conceptions of Reality. All things acquire fresh values in his eyes. And it cannot be declared too often that this transformation does not estrange him from the world nor keep him from his daily round of duties. For he begins to realize that his most insignificant actions or experiences are in close connection with the great cosmic beings and events. When once this connection is revealed to him in his moments of contemplation, he is endowed with fresher and fuller power for his daily duties. For then he knows that his labor and his suffering are given and endured for the sake of a great spiritual cosmic whole. Thus, instead of weariness, his meditation gives him strength to live.
With firm step the student advances in life. No matter what it may bring him, he goes forward erect. In the past he knew not why he worked and suffered, but now he knows. It is obvious that such meditation is more likely to lead to the goal, if conducted under the direction of experienced persons, who know actually how everything may best be done.
We should, therefore, seek the advice and direction of such experienced guides (they are called Gurus in certain schools of thought). What would otherwise be mere uncertain groping is transformed by such direction into work that is sure of its goal. Those who apply to the teachers having such knowledge and experience will never apply in vain.
They must, however, be quite sure that it is the advice of a friend they desire, not the domination of a would-be ruler. Those who really know are always the most modest of men, and nothing is further from their nature than what is called the pa.s.sion for power.
Those who, by means of meditation, rise to that which unites man with spirit, are bringing to life within them the eternal element which is not limited by birth nor death. Only those who have had no experience for themselves can doubt the existence of this eternal element. Thus meditation becomes the way by which man also attains to the recognition and contemplation of his eternal, indestructible, essential being. And only through meditation can one attain to such a view of life. Gnosis and Theosophy tell of the eternal nature of this essential being, and of its reincarnation. The question is often asked: "Why does a man know nothing of those experiences which lie beyond the borders of birth and death?" Not thus should we ask, but rather: "How may we attain to such knowledge?" The entrance to the Path is opened by right meditation.
This alone can revive the memory of events that lie beyond the borders of birth and death. Everyone can attain to this knowledge; in each of us is the faculty of recognizing and contemplating for ourselves the truths of Mysticism, Theosophy, and Gnosis; but the right means must be chosen. Only a being with ears and eyes can perceive tones and colors, nor can the eye perceive without the light by which things are made visible. Occult science gives the means of developing the spiritual ears and eyes, and kindling the spiritual light. There are, according to esoteric teachers, three steps by which the goal may be attained: 1.
_Probation._ This develops the spiritual senses. 2. _Enlightenment._ This kindles the spiritual light. 3. _Initiation._ This establishes intercourse with the higher spiritual beings.
The following teachings proceed from a secret tradition, but precise information concerning its nature and its name cannot be given at present. They refer to the three steps which, in the school of this tradition, lead to a certain degree of initiation. But here we shall find only so much of this tradition as may be openly declared. These teachings are extracted from a much deeper and more secret doctrine. In the occult schools themselves a definite course of instruction is followed, and in addition to this there are certain practices which enable the souls of men to attain a conscious intercourse with the spiritual world. These practices bear about the same relation to what will be imparted in the following pages, as the teaching which is given in a well-disciplined school bears to the instruction that may be received occasionally during a walk. And yet the ardent and persevering search for what is here hinted at will lead to the way by which one obtains access to a genuine occult school. But, of course, an impatient perusal, devoid of sincerity and perseverance, can lead to nothing at all. He who believes himself to be ready for more must apply to an occult teacher. The study of these things can only be successful if the student will observe what has already been written in previous chapters.
The stages which the above-mentioned tradition specifies are the following three:
I. Probation, II. Enlightenment, III. Initiation.
It is not altogether necessary that these three stages should be so taken that one must have quite completed the first before beginning the second, nor this in its turn before commencing the third. With respect to certain things one can partake of Enlightenment, and even of Initiation, while with others one is still in the probationary stage.
Yet it will be necessary to spend a certain time in this stage of Probation before any Enlightenment at all can commence, and at least to some degree one must be enlightened before it is possible even to enter upon the stage of Initiation. In giving an account of them, however, it is necessary, for the sake of clearness, that the three stages follow, one after another.
IV
PROBATION
Probation consists of a strict cultivation of the emotional and mental life. Through this cultivation the "spiritual body" becomes equipped with new instruments of perception and new organs of activity, just as, out of indeterminate living matter, the natural forces have fitted the physical body with the various organs so well known to the physical senses.
The beginning of this cultivation is made by directing the attention of the soul to certain events in the world that surrounds us. Such events are the germinating, expanding, and flourishing of _life_ in its myriad forms on the one hand, and, on the other, the fading, decaying, and pa.s.sing out of life from all things so far as perceptible to the ordinary senses. Wherever we turn our eyes we can observe these things happening simultaneously, and everywhere they naturally evoke in men thoughts and feelings. But under ordinary circ.u.mstances a man fails to grasp the importance of these sensations. He hurries on too quickly from impression to impression. What is necessary, therefore, is that he should fix his attention intently and quite consciously upon these phenomena. Wherever he observes expansion and flourishing of a certain kind, he must banish everything else from his soul, and entirely surrender himself for a short time to this one impression. He will soon convince himself that a sensation which heretofore in a similar case would have merely flitted through his soul, is now so magnified that it becomes of a powerful and energetic nature. He should at once allow this thought-form to reverberate throughout his whole being, yet quietly within himself, and to do so he must become inwardly quite still. He should draw himself away from the outward world, and follow only that which his soul tells him.
Yet it must not be thought that we can make much progress if we blunt our senses to the world. For, one must first contemplate these objects as keenly and precisely as possible, and then give up to the sensations that result, and the thoughts that arise within the soul. What is most important is, that one should direct the attention, with perfect inner balance, upon both of these phenomena. If one obtains the necessary quiet and surrenders himself to that which arises in the soul, he will, in due time, experience many wonderful thoughts and feelings, unknown to him before. Indeed, the more one fixes the attention in such a way, alternately upon something growing, expanding, and flourishing, and upon something else that is fading and decaying, the more vivid will these feelings become. And just as natural forces evolve the physical eyes and ears of the physical body, out of living matter, so will the organs of clairvoyance evolve themselves from the spiritual feelings which are thus evoked. A definite thought-form unites itself with the germinating and expanding object, and another, equally definite, with that which is fading and decaying. But this will only take place if the cultivation of these feelings be striven for in the way described.
It is possible to describe only approximately what these feelings are like. Indeed, everyone must arrive at his own conception of them as he pa.s.ses through these inward experiences. He who has frequently fixes his attention on the phenomena of germinating, expanding, and flourishing, will feel something remotely allied to the sensation caused by witnessing a sunrise; and the phenomena of fading and decaying will produce in him an experience comparable, in the same way, to the gradual uprising of the moon on the horizon. Both these feelings are forces which, when carefully cultivated, with a continually increasing improvement, will lead to the greatest occult results. To him who again and again, systematically and with design, surrenders himself to such feelings, a new world is opened. The "Spiritual" world, the so-called "Astral plane," begins to dawn upon him. Blooming and fading are facts which no longer make indefinite impressions on him, as of old, but instead they form themselves into spiritual lines and figures of which he had previously suspected nothing. And these lines and figures have for the different phenomena different forms. A blooming flower, an animal growing, a decaying tree, evoke in his soul definite lines. The astral plane slowly broadens out before him. Its forms are not in any sense arbitrary. For two students who find themselves at the same stage of development will always see the same lines and figures under the same conditions. Just as certainly as a round table will be seen as round by two normal persons, not as round by the one and square by the other; so, too, before the perception of two souls a blooming flower will present the same spiritual form. And just as the shapes of animals and plants are described in ordinary natural history, so, too, the teacher in an occult school describes and delineates the spiritual forms of growing and decaying processes after their nature and species.
If the student has progressed so far that he can see such aspects of phenomena which are also physically observable with his external eyes, he will then be not far from the condition which will enable him to behold things that have no physical existence, and must therefore remain entirely hidden to those who have undergone no training in an occult school.
It should be emphasized that the occult explorer ought never to lose himself in speculation on the meaning of this or that. By such intellectualizing he only directs himself away from the right road. He ought to look out on the sense-world freshly, with healthy senses and quickened observation, and then to give himself up to his own sensations. He ought not to wish, in a speculative manner, to make out what this or that means, but rather to allow the things themselves to inform him.[7]