An Outline of Occult Science
Preface
One who undertakes to represent certain results of scientific
spiritual research of the kind recorded in this book, must above
all things be prepared to find that this kind of investigation is
at the present time almost universally regarded as impossible. For
things are related in the following pages about which those who are
today esteemed exact thinkers, assert that they will probably
remain altogether indeterminable by human intelligence. One who
knows and can respect the reasons which prompt many a serious
person to assert this impossibility, would fain make the attempt
again and again to show what misunderstandings are really at the
bottom of the belief that it is not given to human knowledge to
penetrate into the superphysical worlds.
For two things present themselves for consideration. First,
no human being will, on deeper reflection, be able in the long run
to shut his eyes to the fact that his most important questions as
to the meaning and significance of life must remain unanswered, if
there be no access to higher worlds. Theoretically we may delude
ourselves concerning this fact and so get away from it; the depths
of our soul-life, however, will not tolerate such self-delusion.
The person who will not listen to what comes from these depths of
the soul will naturally reject any account of supersensible worlds.
There are however people—and their number is not small—who find it
impossible to remain deaf to the demands coming from the depths of
the soul. They must always be knocking at the gates which, in the
opinion of others, bar the way to what is
“incomprehensible.”
Secondly, the statements of “exact thinkers” are on no
account to be despised. Where they have to be taken seriously, one
who occupies himself with them will thoroughly feel and appreciate
this seriousness. The writer of this book would not like to be
taken for one who lightly disregards the enormous thought-labour
which has been expended in determining the limits of the human
intellect. This thought-labour cannot be put aside with a few
phrases about “academic wisdom” and the like. In many cases it has
its source in true striving after knowledge and in genuine
discernment. Indeed, even more than this must be admitted; reasons
have been brought forward to show that that knowledge which is
to-day regarded as scientific cannot penetrate into supersensible
worlds, and these reasons are in a certain sense
irrefutable .
Now it may appear strange to many people that the writer of
this book admits this freely, and yet undertakes to make statements
about supersensible worlds. It seems indeed almost impossible that
a person should admit in a certain
sense the reasons [pg xiii] why knowledge of
superphysical worlds is unattainable, and should yet speak about
those worlds.
Yet it is possible to take this attitude, and at the same
time to understand that it impresses others as being inconsistent.
It is not given to every one to enter into the experiences we pass
through when we approach supersensible realms with the human
intellect. Then it turns out that intellectual proofs may certainly
be irrefutable, and that notwithstanding
this , they need not be decisive with regard to
reality. Instead of all sorts of theoretical explanations, let us
now try to make this comprehensible by a comparison. That
comparisons are not in themselves proofs is readily admitted, but
this does not prevent their often making intelligible what has to
be expressed.
Human understanding, as it works in everyday life and in
ordinary science, is actually so constituted that it cannot
penetrate into superphysical worlds. This may be proven beyond the
possibility of denial. But this proof can have no more value for a
certain kind of soul-life than the proof one would use in showing
that man's natural eye cannot, with its visual faculty, penetrate
to the smallest cells of a living being, or to the constitution of
far-off celestial bodies.
Just as the assertion is true and demonstrable that the
ordinary power of seeing does not penetrate as far as the cells, so
also is the other assertion which maintains that ordinary knowledge
cannot penetrate into supersensible worlds. And yet the [pg xiv]
proof that the ordinary power of vision has to stop short of the
cells in no way excludes the investigation of cells. Why should the
proof that the ordinary power of cognition has to stop short of
supersensible worlds, decide anything against the possibility of
investigating those worlds?
One can well sense the feeling which this comparison may
evoke in many people. One can even understand that he who doubts
and holds the above comparison against this labor of thought, does
not even faintly sense the whole seriousness of that mental effort.
And yet the present writer is not only fully convinced of that
seriousness, but is of opinion that that work of thought may be
numbered among the noblest achievements of humanity. To show that
the human power of vision cannot perceive the cellular structure
without the help of instruments, would surely be a useless
undertaking; but in exact thinking, to become conscious of the
nature of that thought is a necessary work of the mind. It is only
natural that one who devotes himself to such work, should not
notice that reality may refute him. The preface to this book can be
no place for entering into many “refutations” of former editions,
put forth by those who are entirely devoid of appreciation of that
for which it strives, or who direct their unfounded attacks against
the personality of the author; but it must, none the less, be
emphasized that belittling of serious scientific thought in this
book can only be imputed to the author by one who [pg xv] wishes to
shut himself off from the spirit
of what is expressed in it.
Man's power of cognition may be augmented and made more
powerful, just as the eye's power of vision may be augmented. Only
the means for strengthening the capacity of cognition are entirely
of a spiritual nature; they are inner processes, belonging purely
to the soul. They consist of what is described in this book as
meditation and concentration (contemplation). Ordinary soul-life is
bound up with the bodily instrument; the strengthened soul-life
liberates itself from it. There are schools of thought at the
present time to which this assertion must appear quite senseless,
to which it must seem based only upon self-delusion. Those who
think in this way will find it easy, from their point of view, to
prove that “all soul-life” is bound up with the nervous system. One
who holds the standpoint from which this book has been written, can
thoroughly understand such proofs. He understands people who say
that only superficiality can assert that there may be some kind of
soul-life independent of the body, and who are quite convinced that
in such experiences of the soul there exists a connection with the
life of the nervous system, which the “dilettantism of occult
science” merely fails to detect.
Here certain quite comprehensible habits of thought are in
such sharp contradiction to what has been described in this book,
that there is as yet no prospect of coming to an understanding with
many [pg xvi] people. It is here that we come to the point where
the desire must arise that it should no longer be a characteristic
of our present day culture to at once decry as fanciful or
visionary a method of research which differs from its own. But on
the other hand it is also a fact at the present time that a number
of people can appreciate the supersensible method of research, as
it is presented in this book, people who understand that the
meaning of life is not revealed in general phrases about the soul,
self, and so on, but can only result from really entering into the
facts of superphysical research.
Not from lack of modesty, but with a sense of joyful
satisfaction, does the author of this book feel profoundly the
necessity for this fourth edition after a comparatively short time.
The author is not prompted to this statement by lack of modesty,
for he is entirely too conscious of how little even this new
edition approaches that “outline of a supersensuous world concept”
which it is meant to be. The whole book has once more been revised
for the new edition, much supplementary matter has been inserted at
important points, and elucidations have been attempted. But in
numerous passages the author has realized how poor the means of
presentation accessible to him prove to be in comparison with what
superphysical research discovers. Thus it was scarcely possible to
do more than point out the way in which to reach conceptions of the
events described in this book as the Saturn, Sun, and Moon
evolutions. An important aspect of this subject has been briefly
[pg xvii] remodelled in this edition. But experiences in relation
to such things diverge so widely from all experiences in the realm
of the senses, that their presentation necessitates a continual
striving after expressions which may be, at least in some measure,
adequate. One who is willing to enter into the attempted
presentation which has here been made, will perhaps notice that in
the case of many things which cannot possibly be expressed by mere
words, the endeavour has been made to convey them by the
manner of the description. This manner
is, for instance, different in the account of the Saturn evolution
from that used for the Sun evolution, and so on.
Much complementary and additional matter has been inserted in
this edition in the part dealing with “Perception of the Higher
Worlds.” The endeavour has been made to represent in a graphic way
the kind of inner soul-processes by which the power of cognition
liberates itself from the limits which confine it in the world of
sense and thereby becomes qualified for experiencing the
supersensible world. The attempt has been made to show that these
experiences, even though gained by entirely inner ways and methods,
still do not have a merely subjective significance for the
particular individual who gains them. The description attempts to
show that within the soul
stripped of its individuality and personal peculiarities, an
experience takes place which every
human being may have in the same way, if he will only work at
his development from out his subjective experiences. It is only
when “knowledge of supersensible [pg xviii] worlds” is thought of
as bearing this character that it may be differentiated from old
experiences of merely subjective mysticism. Of this mysticism it
may be said that it is after all more or less a subjective concern
of the mystic. The scientific spiritual training of the soul,
however, as it is described here, strives for objective
experiences, the truth of which, although recognized in an entirely
inner way, may yet, for that very reason, be found to be
universally valid. This again is a point on which it is very
difficult to come to an understanding concerning many of the habits
of thought of our time.
In conclusion, the author would like to observe that it would
be well if even the sympathetic reader of the book would take its
statements exactly as they stand. At the present time there is a
very prevalent tendency to give this or that spiritual movement an
historical name, and to many it is only such a name that seems to
make it valuable. But, it may be asked, what would the statements
in this book gain by being designated “Rosicrucian,” or anything
else of the kind? What is of importance is that in this book a
glimpse into supersensible worlds is attempted with the means which
in our present period of evolution are possible and suitable for
the human soul; and that from this point of view the problems of
human destiny and human existence are considered beyond the limits
of birth and death. It is not a question of an endeavor which shall
bear this or that old name, but of a striving after
truth.
On the other hand, expressions have also been [pg xix] used,
with hostile intention, for the conception of the universe
presented in this book. Leaving out of account that those which
were intended to strike and discredit the author most heavily are
absurd and objectively untrue, these expressions are stamped as
unworthy by the fact that they disparage a fully
independent search for truth; because
the aggressors do not judge it on its own merits, but try to impose
on others, as a judgment of these investigations, erroneous ideas
about their dependence upon this or that tradition,—ideas which
they have invented, or adopted from others without reason. However
necessary these words are in face of the many attacks on the
author, it is yet repugnant to him in this place to enter further
into the matter.
Rudolf Steiner
Author's Remarks To First Edition
In placing a book such as this in the hands of the public,
the writer must calmly anticipate every kind of criticism regarding
his work which is likely to arise in the present day. A reader, for
instance, whose opinions are based upon the results of scientific
research, after noting certain statements made here touching these
things, may pronounce the following judgment: “It is astounding
that such statements should be possible in our time. The most
elementary conceptions of natural science are distorted in such a
manner as to denote positively inconceivable ignorance of even the
rudiments of science. The author uses such terms, for instance, as
‘heat’ in a way that would lead one to infer that he had let the
entire wave of modern thought on the subject of physics sweep past
him unperceived. Any one familiar with the mere elements of this
science would show him that not even the merest dilettante could
have made these statements, and they can only be dismissed as the
outcome of rank ignorance.”
This and many a similar verdict might be pronounced, and we
can picture our reader, after the perusal of a page or two, laying
the book aside,—smiling or indignant, according to his
temperament,—and [pg xxi] reflecting on the singular growths which
a perverse tendency of thought may put forth in our time. So
thinking, he will lay this volume aside, with his collection of
similar freaks of the brain. What, however, would the author say
should such opinions come to his knowledge? Would he not, from his
point of view, also set the critic down as incapable of judgment
or, at least, as one who has not chosen to bring his good will to
bear in forming an intelligent opinion? To this the answer is most
emphatically—No! In no sense whatever does the author feel this,
for he can easily conceive of his critic as being not only a highly
intelligent man, but also a trained scientist, and one whose
opinions are the result of conscientious thought. The author of
this book is able to enter into the feelings of such a person and
to understand the reasons which have led him to form these
conclusions.
Now, in order to comprehend what the author really means, it
is necessary to do here what generally seems to him to be out of
place, but for which there is urgent cause in the case of this
book, namely, to introduce certain personal data. Of course,
nothing will be said in this connection but what bears upon the
author's decision to write this book. What is said in it could not
be justified if it bore merely a personal character. A book of this
kind is bound to proffer views to which any person may attain, and
these views must be presented in such a way [pg xxii] as to suggest
no shade of the personal element, that is, as far as such a thing
is possible.
It is therefore not in this sense that the personal note is
sounded. It is only intended to explain how it was possible for the
author to understand the above characterized opinions concerning
his presentations, and yet was able to write this
book.
It is true there is one method which would have made the
introduction of the personal element unnecessary—this would have
been to specify in detail all those particulars which would show
that the statements here made are in agreement with the progress of
modern science. This course would, however, have necessitated the
writing of many volumes, and as such a task is at present out of
the question, the writer feels it necessary to state the personal
reasons which he believes justify him in thinking such an agreement
thoroughly possible and satisfactory. Were he not in a position to
make the following explanations, he would most certainly never have
gone so far as to publish such statements as those referring to
heat processes.
Some thirty years ago the author had the opportunity of
studying physics in its various branches. At that time the central
point of interest in the sphere of heat phenomena was the
promulgation of the so-called “Mechanical Theory of Heat,” and it
happened that this theory so particularly engrossed his attention
that the historical development of the various interpretations
associated with the names of Julius Robert Mayer, Helmholtz, Joule,
Clausius, [pg xxiii] and others, formed the subject of his
continuous study. During that period of concentrated work he laid
those foundations which have enabled him to follow all the actual
advances since made with regard to the theory of physical heat,
without experiencing any difficulty in penetrating into what
science is achieving in this department. Had he been obliged to
confess himself unable to do this, the writer would have had good
reason for leaving unsaid and unwritten much that has been brought
forward in this book.
He has made it a matter of conscience, when writing or
speaking on occult science, to deal only with matters on which he
could also report, in what seemed an adequate manner, the views
held by modern science. With this, however, he does not wish in the
least to give the impression that this is always a necessary
prerequisite. Any one may feel a call to communicate or to publish
whatever his judgment, his sense of truth, and his feelings may
prompt him to, even if he is ignorant of the attitude taken by
contemporary science in the matter. The writer wishes to indicate
merely that he holds to the pronouncements he has made. For
instance, he would never have written those few sentences on the
human glandular system, nor those regarding man's nervous system,
contained in this volume, were he not in a position to discuss both
subjects in the terms used by the modern scientist, when speaking
of the glandular and nervous systems from the standpoint of
science.
[pg xxiv]
In spite of the fact that it may be said that he who speaks
concerning “heat,” as is done here, knows nothing of the elements
of modern physics, yet the author feels himself quite justified,
because he believes that he knows present day research along those
lines, and because if it were unknown to him, he would have left
the subject alone. He knows that such utterances may be ascribed to
lack of modesty, but it is necessary to declare his true motives,
lest they should be confounded with others of a very different
nature, a result infinitely worse than a verdict of mere
vanity.
He who reads this book as a philosopher, may well ask
himself, “Has this author been asleep to present day research in
the field of the theory of cognition? Had he never heard of the
existence of a man called Kant?” this philosopher might ask, “and
did he not know that according to this man it was simply
inadmissible, from a philosophic point of view, to put forward such
statements?” and so on, while in conclusion he might remark that
stuff of so uncritical, childish, and unprofessional a nature
should not be tolerated among philosophers, and that any further
investigation would be waste of time. However, here again, for
reasons already advanced and at the risk of being again
misinterpreted, the writer would fain introduce certain personal
experiences.
His studies of Kant date from his sixteenth year, and he
really believes he is now capable of criticizing quite objectively,
from the Kantian point of view, everything that has been put
forward in this [pg xxv] book. On this account, too, he might have
left this book unwritten were he not fully aware of what moves a
philosopher to pass the verdict of “childishness” whenever the
critical standard of the day is applied. Yet one may actually know
that in the Kantian sense the limits of possible knowledge are here
exceeded: one may know in what way Herbart (who never arrived at an
“arrangement of ideas”) would discover his “naive realism.” One may
even know the degree to which the modern pragmatism of James and
Schiller and others would find the bounds of “true presentments”
transgressed—those presentments which we are able to make our own,
to vindicate, enforce, and to verify.
We may know all these things and yet, for this very reason,
feel justified in holding the views here presented. The writer has
dealt with the tendencies of philosophic thought in his works: “The
Theory of Cognition of Goethe's World-Concept”; “Truth and
Science”; “Philosophy of Freedom”; “Goethe's World Concept” and
“Views of the World and Life in the Nineteenth
Century.”
Many other criticisms might be suggested. Any one who had
read some of the writer's earlier works: “Views of the World and
Life in the Nineteenth Century,” for instance, or a smaller work
on Haeckel and his Opponents ,
might think it incredible that one and the same man could have
written those books as well as the present work and also his
already published “Theosophy.” “How,” he might ask, “can a man
throw himself into the breach [pg xxvi] for Haeckel, and then, turn
around and discredit every sound theory concerning monism that is
the outcome of Haeckel's researches?” He might understand the
author of this book attacking Haeckel “with fire and sword”; but it
passes the limits of comprehension that, besides defending him, he
should actually have dedicated “Views of the World and Life in the
Nineteenth Century” to him. Haeckel, it might be thought, would
have emphatically declined the dedication had he known that the
author was shortly to produce such stuff as An
Outline of Occult Science , with all its unwieldy
dualism.
The writer of this book is of the opinion that one may very
well understand Haeckel without being bound to consider everything
else as nonsense which does not flow directly from Haeckel's own
presentments and premises. The author is further of the opinion
that Haeckel cannot be understood by attacking him with “fire and
sword,” but by trying to grasp what he has done for science. Least
of all does he hold those opponents of Haeckel to be in the right,
against whom he has in his book, Haeckel and his
Opponents , sought to defend the great
naturalist; for surely, the fact of his having gone beyond
Haeckel's premises by placing the spiritual conception of the world
side by side with the merely natural one conceived by Haeckel, need
be no reason for assuming that he was of one mind with the latter's
opponents. Any one taking the trouble to look at the matter in the
right light must see that the [pg xxvii] writer's recent books are
in perfect accord with those of an earlier date.
But the author can also conceive of a critic who in general
and offhand looks upon the presentations of this book as the
out-pourings of a fantasy run wild or as dreamy thought-pictures.
Yet all that can be said in this respect is contained in the book
itself, and it is explicitly shown that sane and earnest thought
not only can but must be the
touch-stone of all the facts presented. Only one who submits what
is here advanced to logical and adequate examination, such as is
applied to the facts of natural science, will be in a position to
decide for himself how much reason has to say in the
matter.
After saying this much about those who may at first be
inclined to take exception to this work, we may perhaps be
permitted to address a few words to those on whose sympathetic
attention we can rely. These will find all broad essentials
contained in the first chapter, “Concerning the Nature of Occult
Science.” A word, however, must here be added. Although this book
deals with investigations carried beyond the confines of intellect
limited to the world of the senses, yet nothing has been asserted
except what can be grasped by any person possessed of unprejudiced
reasoning powers backed by a healthy sense of truth, and who is at
the same time willing to turn these gifts to the best account; and
the writer emphatically wishes it to be understood that he hopes to
appeal to readers who will not be content with merely accepting on
“blind faith” the [pg xxviii] matters presented, but who will take
the trouble to test them by the light of their own understanding
and by the experiences of their own lives. Above all, he
desires cautious readers, who
will allow themselves to be convinced only by what can be logically
justified. The writer is well aware that his work would be worth
nothing were its value to rest on blind belief; it is valuable only
in the degree to which it can be justified by unbiased reason. It
is an easy thing for “blind faith” to confound folly and
superstition with truth, and doubtless many, who have been content
to accept the supersensible on mere faith, will be inclined to
think that this book makes too great demands upon their powers of
thought. It is not a question of merely making certain
communications, but rather of presenting them in a manner
consistent with a conscientious view of the corresponding plane of
life; for this is the plane upon which the loftiest matters are
often handled with unscrupulous charlatanism, and where knowledge
and superstition come into such close contact as to be liable to be
confused one with the other.
Any one acquainted with supersensual research will, on
reading this book, be able to see that the author has sought to
define the boundary line sharply between what can be communicated
now from the sphere of supersensible cognition, and that which will
be given out, at a later time, or at least, in a different
form.
Rudolf Steiner
Chapter I. The Character of Occult Science
At the present time the words “occult science” are apt to
arouse the most varied feelings. Upon some people they work like a
magic charm, like the announcement of something to which they feel
attracted by the innermost powers of their soul; to others there is
in the words something repellent, calling forth contempt, derision,
or a compassionate smile. By many, occult science is looked upon as
a lofty goal of human effort, the crown of all other knowledge and
cognition; others, who are devoting themselves with the greatest
earnestness and noble love of truth to that which appears to them
true science, deem occult science mere idle dreaming and fantasy,
in the same category with what is called superstition. To some,
occult science is like a light without which life would be
valueless; to others, it represents a spiritual danger, calculated
to lead astray immature minds and weak souls, while between these
two extremes is to be found every possible intermediate shade of
opinion.
Strange feelings are awakened in one who has attained a
certain impartiality of judgment in regard [pg 002] to occult
science, its adherents and its opponents, when one sees how people,
undoubtedly possessed of a genuine feeling for freedom in many
matters, become intolerant when they meet with this particular line
of thought. And an unprejudiced observer will scarcely fail in this
case to admit that what attracts many adherents of occult
science—or occultism—is nothing but the fatal craving for what is
unknown and mysterious, or even vague. And he will also be ready to
own that there is much cogency in the reasons put forward against
what is fantastic and visionary by serious opponents of the cause
in question. In fact, one who studies occult science will do well
not to lose sight of the fact that the impulse toward the
mysterious leads many people on a vain chase after worthless and
dangerous will-o'-the-wisps.
Even though the occult scientist keeps a watchful eye on all
errors and vagaries on the part of adherents of his views, and on
all justifiable antagonism, yet there are reasons which hold him
back from the immediate defence of his own efforts and aspirations.
These reasons will become apparent to any one entering more deeply
into occult science. It would therefore be superfluous to discuss
them here. If they were cited before the threshold of this science
had been crossed, they would not suffice to convince one who, held
back by irresistible repugnance, refuses to cross that threshold.
But to one who effects an entry, the reasons will soon manifest
themselves, with unmistakable clearness from within.
This much, however, implies that the reasons in question
point to a certain attitude as the only right one for an occult
scientist. He avoids, as much as he possibly can, any kind of outer
defence or conflict, and lets the cause speak for itself. He simply
puts forward occult science; and in what it has to say about
various matters, he shows how his knowledge is related to other
departments of life and science, what antagonism it may encounter,
and in what way reality stands witness to the truth of his
cognitions. He knows that an attempted vindication would,—not
merely on account of current defective thinking but by virtue of a
certain inner necessity,—lead into the domain of artful persuasion;
and he desires nothing else than to let occult science work its own
way quite independently.
The first point in occult science is by no means the
advancing of assertions or opinions which are to be proven, but the
communication, in a purely narrative form, of experiences which are
to be met with in a world other than the one that is to be seen
with physical eyes and touched with physical hands. And further, it
is an important point that through this science the methods are
described by which man may verify for himself the truth of such
communications. For one who makes a serious study of genuine occult
science will soon find that thereby much becomes changed in the
conceptions and ideas which are formed—and rightly formed—in other
spheres of life. A wholly new conception necessarily arises also
about what has hitherto been called a “proof.” [pg 004] We come to
see that in certain domains such a word loses its usual meaning,
and that there are other grounds for insight and understanding than
“proofs” of this kind.
All occult science is born from two thoughts, which may take
root in any human being. To the occult scientist these thoughts
express facts which may be experienced if the right methods for the
purpose are used. But to many people these same thoughts represent
highly disputable assertions, which may arouse fierce contention,
even if they are not regarded as something which may be “proven”
impossible.
These two thoughts are, first, that behind the visible world
there is another, the world invisible, which is hidden from the
senses and also from thought that is fettered by these senses; and
secondly, that it is possible for man to penetrate into that unseen
world by developing certain faculties dormant within
him.
Some will say that there is no such hidden world. The world
perceived by man through his senses is the only one. Its enigmas
can be solved out of itself. Even if man is still very far from
being able to answer all the questions of existence, the time will
certainly come when sense-experience and the science based upon it
will be able to give the answers to all such
questions.
Others say that it cannot be asserted that there is no unseen
world behind the visible one, but that human powers of perception
are not able to penetrate into that world. Those powers have bounds
[pg 005] which they cannot pass. Faith, with its urgent cravings,
may take refuge in such a world; but true science, based on
ascertained facts, can have nothing to do with it.
A third class looks upon it as a kind of presumption for man
to attempt to penetrate, by his own efforts of cognition, into a
domain with regard to which he should give up all claim to
knowledge and be content with faith. The adherents of this view
feel it to be wrong for weak human beings to wish to force their
way into a world which should belong to religious
life.
It is also alleged that a common knowledge of the facts of
the sense-world is possible for mankind, but that in regard to
supersensible things it can be merely a question of the
individual's personal opinion, and that in these matters there can
be no possibility of a certainty universally recognized. And many
other assertions are made on the subject.
The occult scientist has convinced himself that a
consideration of the visible world propounds enigmas to man which
can never be solved out of the facts of that world itself. Their
solution in this way will never be possible, however far advanced a
knowledge of those facts may be. For visible facts plainly point,
through their own inner nature, to the existence of a hidden world.
One who does not see this closes his eyes to the problems which
obviously spring up everywhere out of the facts of the sense-world.
He refuses to recognize certain questions and problems, and
therefore thinks that all questions [pg 006] can be answered
through facts within reach of sense perception. The questions which
he is willing to ask are all capable of being answered by the facts
which he is convinced will be discovered in the course of time.
Every genuine occultist admits this. But why should one, when he
asks no questions, expect answers on certain subjects? The occult
scientist says that to him such questioning is natural, and must be
regarded as a wholly justifiable expression of the human soul.
Science is surely not to be confined within limits which prohibit
impartial inquiry.
The opinion that there are bounds to human knowledge which it
is impossible to pass, compelling man to stop short of the
invisible world, is thus met by the occult scientist: he says that
there can exist no doubt concerning the impossibility of
penetrating into the unseen world by means of the kind of cognition
here meant. One who considers it the only kind can come to no other
opinion than that man is not permitted to penetrate into a possibly
existing higher world. But the occult scientist goes on to say that
it is possible to develop a different sort of cognition, and that
this leads into the unseen world. If this kind of cognition is held
to be impossible, we arrive at a point of view from which any
mention of an invisible world appears as sheer nonsense. But to an
unbiased judgment there can be no basis for such an opinion as
this, except that its adherent is a stranger to that other kind of
cognition. But how can a person form an opinion about a subject of
which he declares himself ignorant? Occult science [pg 007] must in
this case maintain the principle that people should speak only of
what they know, and should not make assertions about anything of
which they are ignorant. It can only recognize every man's right to
communicate his own experiences, not every man's right to declare
the impossibility of what he does not, or will not, know. The
occult scientist disputes no one's right to ignore the invisible
world; but there can be no real reason why a person should declare
himself an authority, not only on what he may know, but also on
things considered unknowable.
To those who say that it is presumption to penetrate into
unseen regions, the occult scientist would merely point out that
this can be done, and that it is
sinning against the faculties with which man has been endowed if he
allows them to waste instead of developing and using
them.
But he who thinks that views about the unseen world are
necessarily wholly dependent on personal opinion and feeling is
denying the common essence of all human beings. Even though it is
true that every one must find light on these things within himself,
it is also a fact that all those, who go far enough, arrive at the
same, not at different conclusions regarding them. Differences
exist only as long as people will not approach the highest truths
by the well-tested path of occult science, but attempt ways of
their own choosing. Genuine occult science will certainly fully
admit that only one who has followed, or at any rate has begun to
follow the path of occult [pg 008] science, is in a position to
recognize it as the right one. But all those who follow that path
will recognize its genuineness, and have always done
so.
The path to occult knowledge will be found, at the fitting
moment, by every human being who discerns in what is visible the
presence of something invisible, or who even but dimly surmises or
divines it, and who, from his consciousness that powers of
cognition are capable of development, is driven to the feeling that
what is hidden may be unveiled to him. One who is drawn to occult
science by such experiences of the soul will find opening up before
him, not only the prospect of finding the answers to certain
questions which press upon him, but the further prospect of
overcoming everything which hampers and enfeebles his life. And in
a certain higher sense it implies a weakening of life, in fact a
death of the soul, when a person is compelled to turn away from, or
to deny, the unseen. Indeed, under certain circumstances despair is
the result of a man's losing all hope of having the invisible
revealed to him. This death and despair, in their manifold forms,
are at the same time inner spiritual foes of occult science. They
make their appearance when a person's inner force is dwindling
away. In that case, if he is to possess any vital force it must be
supplied to him from without. He perceives the things, beings, and
events which approach his organs of sense, and analyzes them with
his intellect. They afford him pleasure and pain, and impel him to
the actions of which he is capable. For a while he may go on in
this way: [pg 009] but at length he must reach a point at which he
inwardly dies. For that which may thus be extracted for man from
the outer world, becomes exhausted. This is not a statement arising
from the personal experience of one individual, but something
resulting from an impartial survey of the whole of human life. That
which secures life from exhaustion lies in the unseen world, deep
at the roots of things. If a person loses the power of descending
into those depths so that he cannot be perpetually drawing fresh
vitality from them, then in the end the outer world of things also
ceases to yield him anything of a vivifying nature.
It is by no means the case that only the individual and his
personal weal and woe are concerned. Through occult science man
gains the conviction that from a higher standpoint the weal and woe
of the individual are intimately bound up with the weal and woe of
the whole world. This is a means by which man comes to see that he
is inflicting an injury on the entire world and every being within
it, if he does not develop his own powers in the right way. If a
man makes his life desolate by losing touch with the unseen, he not
only destroys in his inner self something, the decay of which may
eventually drive him to despair, but through his weakness he
constitutes a hindrance to the evolution of the whole world in
which he lives.
Now man may delude himself. He may yield to the belief that
there is nothing invisible, and that that which is manifest to his
senses and intellect [pg 010] contains everything which can
possibly exist. But such an illusion is only possible on the
surface of consciousness and not in its depths. Feeling and desire
do not yield to this delusive belief. They will be perpetually
craving, in one way or another, for that which is invisible. And if
this is withheld, they drive man to doubt, to uncertainty about
life, or even to despair. Occult science, by making manifest what
is unseen, is calculated to overcome all hopelessness, uncertainty,
and despair,—everything, in short, which weakens life and makes it
unfit for its necessary service in the universe.
The beneficent effect of occult science is that it not only
satisfies thirst for knowledge but gives strength and stability to
life. The source whence the occult scientist draws his power for
work and his confidence in life is inexhaustible. Any one who has
once had recourse to that fount will always, on revisiting it, go
forth with renewed vigour.
There are people who will not hear anything about occult
science, because they think they discern something unhealthy in
what has just been said. These people are quite right as regards
the surface and outer aspect of life. They do not desire that to be
stunted, which life, in its so-called reality, offers. They see
weakness in man's turning away from reality and seeking his welfare
in an unseen world which to them is synonymous with what is
chimerical and visionary. If as occult scientists we do not desire
to fall into morbid dreaming and weakness, we must admit that such
objections are partially justified. For [pg 011] they are founded
upon sound judgment, which leads to a half truth instead of a whole
truth merely because it does not penetrate to the roots of things,
but remains on the surface. If occult science were calculated to
weaken life and estrange man from true reality, such objections
would certainly be strong enough to cut the ground from under the
feet of those who follow this spiritual line of life. But even in
regard to such opinions as these, occult science would not be
taking the right course in defending itself in the ordinary sense
of the word. Even in this case it can only speak by means of what
it gives to those who really penetrate into its meaning, that is,
by the real force and vitality which it bestows. It does not weaken
life, but strengthens it, because it equips man not only with the
forces of the manifest world but with those of the invisible world
of which the manifest is the effect. Thus it does not imply an
impoverishment, but an enrichment, of life. The true occult
scientist does not stand aloof from the world, but is a lover of
reality, because he does not desire to enjoy the unseen in a remote
dream-world, but finds his happiness in bringing to the world ever
fresh supplies of force from the invisible sources from whence this
very world is derived, and from which it must be continually
fructified.
Some people find many obstacles when they enter upon the path
of occult science. One of these is expressed in the fact, that a
person, attempting to take the first steps, is sometimes
discouraged because [pg 012] at the outset he is introduced to the
details of the supersensible world, in order that he may, with
entire patience and devotion, become acquainted with them. A series
of communications is made to him concerning the invisible nature of
man, about certain definite occurrences in the kingdom of which
death opens the portals, and regarding the evolutions of man, the
earth, and the entire solar system. What he expected was to enter
the supersensible world easily, at a bound. Now he is heard to say:
“Everything which I am told to study is food for my mind, but
leaves my soul cold. I am seeking the deepening of my soul-life. I
want to find myself within. I am seeking something that will lift
my soul into the sphere of the divine, leading it to its true home;
I do not want information about the human being and
world-processes.” People who talk in this way have no idea that by
such feelings they are barring the door to what they are really
seeking. For it is just when, and only when, with a free and open
mind, in self-surrender and patience, they assimilate what they
call “merely” food for the intellect, that they will find that for
which their souls are athirst. That road leads the soul to union
with the divine, which brings to the soul knowledge of the works of
the divine. The uplifting of the heart is the result of learning to
know about the creations of the spirit.
On this account occult science must begin by imparting the
information which throws light on the realms of the spiritual
world. So too, in this book, we shall begin with what can be
unveiled concerning [pg 013] unseen worlds through the methods of
occult research. That which is mortal in man, and that which is
immortal, will be described in their connection with the world, of
which he is a member.
Then will follow a description of the methods by which man is
able to develop those powers of cognition latent within him, which
will lead him into that world. As much will be said about the
methods as is at present possible in a work of this kind. It seems
natural to think that these methods should be dealt with first. For
it seems as though the main point would be to acquaint man with
what may bring him, by means of his own powers, to the desired view
of the higher world. Many may say, “Of what use is it for me that
others tell me what they know about higher worlds? I wish to see
them for myself.”
The fact of the matter is that for really fruitful experience
of the mysteries of the unseen world, previous knowledge of certain
facts belonging to that world is absolutely necessary. Why this is
so, will be sufficiently brought out from what
follows.
It is a mistake to think that the truths of occult science
which are imparted by those qualified to communicate them, before
mention is made of the means of penetrating into the spiritual
world itself, can be understood and grasped only by means of the
higher vision which results from developing certain powers latent
in man. This is not the case. For investigating and discovering the
mysteries of a supersensible world, that higher sight is essential.
No one is able to discover the facts of the unseen world [pg 014]
without the clairvoyance which is synonymous with that higher
vision. When however, the facts have been discovered and imparted,
every one who applies to them the full range of his ordinary
intellect and unprejudiced powers of judgment, will be able to
understand them and to rise to a high degree of conviction
concerning them. One who maintains that the mysteries are
incomprehensible to him, does not do so because he is not yet
clairvoyant, but because he has not yet succeeded in bringing into
activity those powers of cognition which may be possessed by every
one, even without clairvoyance.
A new method of putting forward these matters consists in so
describing them, after they have been clairvoyantly investigated,
that they are quite accessible to the faculty of judgment. If only
people do not shut themselves off by prejudice, there is no
obstacle to arriving at a conviction, even without higher vision.
It is true that many will find that the new method of presentment,
as given in this book, is far from corresponding to their customary
ways of forming an opinion. But any objection due to this will soon
disappear if one takes the trouble to follow out these customary
methods to their final consequences.
When, by an extended application of ordinary thought, a
certain number of the higher mysteries have been assimilated and
found intelligible by any one, then the right moment has come for
the methods of occult research to be applied to his individual [pg
015] personality:—these will give him access to the unseen
world.
Nor will any genuine scientist be able to find contradiction,
in spirit and in truth, between his science, which is built upon
the facts of the sense-world, and the way in which occult science
carries on its researches. The scientist uses certain instruments
and methods. He constructs his instruments by working upon what
“nature” gives him. Occult science also uses an instrument, but in
this case the instrument is man himself. And that instrument too
must first be prepared for that higher research. The faculties and
powers given to man by nature at the outset without his
co-operation, must be transformed into higher ones. In this way man
is able to make himself into an instrument for the investigation of
the unseen world.
Chapter II. The Nature of Man
