An Outline of Occult Science

by Rudolf Steiner

It may easily happen that such a soul possesses a certain dim intuition of its ripeness, and by reason of this very feeling may assume an attitude of disinclination toward training. A feeling of this kind may produce a certain degree of pride, which refuses to place confidence in a teacher. Now it can happen that a certain degree of soul development may remain hidden up to a certain age and only then reveal itself. But such schooling may be just the very means needed to call it forth. Should the person hold aloof from such training, it may happen that the power will remain dormant during that particular Life, and will only reappear in a later incarnation.

The rising to a supersensible state of consciousness can only proceed from ordinary waking day-consciousness. It is in this consciousness that the soul lives prior to its ascent, and schooling will furnish the means to lead it out of this consciousness. The first steps which the schooling here under consideration prescribes, are such as can still be characterized as actions of the ordinary day-consciousness. It is just those quiet acts of the soul which are the most effective steps. This requires that the soul should give itself up to definite perceptions and these perceptions are such as are able by their very nature to exercise an awakening influence upon certain hidden faculties of the inner nature of man.

They thereby differ from those perceptions of waking day-life, whose purpose is to portray external objects. The more faithfully they present these things, the truer they are. It is, indeed, in accordance with their nature that they should be true in this sense, but this is not the mission of those perceptions which the soul is to consider, when in pursuit of spiritual training; and they are therefore so formed as not to present anything external, having rather within themselves the power to act upon the soul. The best percepts for the purpose are the emblematic or symbolic ones. Yet other percepts may be used. For it does not depend at all on what the percepts contain, but solely on the fact that the soul puts forth all its powers in order not to have anything in the consciousness except the one percept in question. Whereas, in ordinary life, its forces are divided among many things and perceptions change rapidly, the important point in spiritual training is the concentration of the whole inner life upon one single perception. And this perception must be voluntarily brought to the centre of one's consciousness. Symbolic perceptions are better than those which reflect outer objects or events, because the latter are related to the outer world, and the soul has to depend less on itself than in the case of symbolic perceptions, formed by its own inner energy. The chief object at which to aim is the intensity of the force to be exercised by the soul. It is not what is before the soul that is essential, but the greatness of the effort and the length of time spent concentrating upon one [pg 285] perception. Strength ascends from unknown depths of the soul, from which it is drawn up by concentration on one perception. Occult science contains many such perceptions, all of which have been proven to possess the power alluded to above.

One gains a comprehension of this immersion or sinking down into a percept by calling the Memory-Concept before the soul. Say, for instance, that we allow the eye to rest on a tree, and then turn away from the object so that it is no longer presented to our sight; we shall, nevertheless, be able to retain the image of the tree in the soul. Now this image or perception of the tree which we have when it is no longer in sight, is a recollection of the tree. Then assume that this recollection is retained in the soul, and the soul reposes, as it were, in this recollection, taking care to exclude all other perceptions from the memory. The soul then dwells in that memory-concept of the tree, and we then have to do with the immersion of the soul into a concept. Yet this concept is the image of an actual thing perceived through the senses. If however, of our own free will, we take such images into our consciousness, gradually the effect desired will be attained.

One example of meditation based upon a symbolical concept will now be placed before the reader. Such a concept must first be built up in the soul, and this may be done in the following manner. Let us think of a plant, calling to mind how it is rooted in the ground, the way in which leaf after leaf shoots forth, until finally the blossom unfolds. And then [pg 286] let us imagine a human being placed beside this plant, and let us call up in our soul the thought that he has qualities and characteristics which, when compared with those of the plant, will be found to be more perfect. We dwell on the fact that this being is able to move here and there, according to his will and his desires, while the plant remains stationary, rooted in the soil.

But now let us also consider: Yes, man is certainly more perfect than the plant; but on the other hand, I find in him qualities which I cannot perceive in the plant and through the lack of which, the plant appears more perfect than man in certain respects. Man is filled with passions and desires and these govern his conduct. With him we can speak of sin committed by reason of his impulses and passions, whereas in the plant, we see that it follows the pure laws of growth from leaf to leaf, and that the blossom without passion opens to the chaste rays of the Sun. So we can see that man possesses a certain perfection beyond the plant, but that on the other hand he has paid for this perfection by admitting into his being inclinations, desires and passions in addition to the pure forces of the plant. And then we call to mind the green sap flowing through the plant, and think of it as the expression of the pure and passionless laws of growth. And then again, we call to mind the red blood as it courses through the veins of man, and we recognize in it an expression of man's instincts, his passions and desires. Let a vivid picture of all this arise in our souls. We then think of man's [pg 287] faculties of development; how he can purify and cleanse his inclinations and passions through his higher soul faculties. We think how through this process something that is low is destroyed in these inclinations and passions which thereby are born upon a higher plane. Then we may be able to think of the blood as the expression of these purified and cleansed inclinations and passions.

Now we gaze in spirit on the rose and say to ourselves: “In the red sap of the rose is the erstwhile green sap of the plant—now changed to crimson—and the red rose follows the same pure, passionless laws of growth as does the green leaf.” Thus the red of the rose may offer us a symbol of a kind of blood which is the expression of cleansed impulses and passions, purged of all lower elements, and resembling in their purity the forces working in the red rose. Let us now try not only to assimilate such thoughts within our reason, but also let them come to life within our feelings. We can experience a blissful sensation when contemplating the purity and passionless nature of the growing plant. We can awaken the feeling within us how certain higher perfections must be paid for through the acquisition of passions and desires. This, then, can change the blissful sensation previously experienced into a serious mood: and then only can it stir within us the feeling of liberating happiness, if we abandon ourselves to the thought of the red blood that can become the carrier of inner pure experiences, like the red sap of the rose. The important point is that we [pg 288] should not look coldly and without feeling upon these thoughts which serve to build up such a symbolical concept. After dwelling for a time upon the above mentioned thoughts and feelings, let us try to transmute them into the following symbolical concept. Let us imagine a black cross. Let this be the symbol for the destroyed lower element of our desires and passions and there where the beams of the cross intersect, let us imagine seven red radiating roses arranged in a circle. Let these roses be the symbol for a blood that is the expression of cleansed and purified passions and desires.[26]

Now we must call up this symbolical concept before our soul just as has been described in the case of a memory-concept. Such a concept has an awakening power if one abandons oneself to it in inner meditation. One must try during this meditation to exclude all other concepts. Only the described symbol must float before the soul as vividly as possible.

It is not without significance that this symbol has been introduced, not merely as an awakening percept, but because it has been constructed out of certain perceptions concerning plants and man. For the effect of such a symbol depends upon the fact of its [pg 289] being put together in this definite manner, before employing it as an instrument for meditation. Should it be called up without a previous process of construction such as has here been delineated, the picture must remain cold and will be far less effective than if it had by previous preparation gathered force with which to give warmth to the soul. During meditation, however, one should not call up in the soul all the preparatory thoughts, but merely allow the life-like image to float before one's mind and at the same time permit those feelings which are the result of these preparatory thoughts to vibrate with it. Thus the symbol becomes a sign, co-existent with the inner experience. And it is the dwelling of the soul in this experience that is the active principle. The longer one can do this, without admitting disturbing impressions, the more effective will be the whole process.

It is well, however, in addition to the time used in meditation itself, to repeat the building up of the image through the feelings, as described above, so that the corresponding sensation may not pale.