An Outline of Occult Science

by Rudolf Steiner

Just as these far-reaching conditions of the evolution of our earth lie disclosed to clairvoyant vision, the same vision is also able to cover the nearer future. There is a picture of the future corresponding to every picture of the past. In speaking of such things, however, one fact must be emphasized which [pg 385] should be taken into strict account: that in order to recognize facts of this kind, one must absolutely do away with the idea that they can be fathomed through mere philosophical reflection. These things cannot, and never should be investigated by that kind of thinking. Anyone would be labouring under a prodigious delusion who, after becoming acquainted with the teachings of occult science regarding the Moon state, thinks that he could discover the future conditions of Jupiter by comparing those of the Moon and Earth. These conditions must be investigated only when the requisite clairvoyant consciousness has been attained; but once communicated to others after such investigation, they can be understood without clairvoyant consciousness.

Now the occultist finds himself in quite a different position, with regard to observations concerning the future, from that in which he stands with regard to those of the past. It is impossible at first for man to contemplate future events as impartially as he does those of the past. Future events excite human will and feeling; while the past affects us in quite a different way. He who observes life knows how true this is of everyday existence; but how enormously this truth is enhanced, and what an intimate bearing it has upon the hidden facts of life, can only be realized by one who has some knowledge of the supersensible world. That is the reason why those who know such things are very definitely limited as to what they are allowed to give out. Certain things bearing on the future can, in fact, be imparted only [pg 386] to those who have themselves determined to follow the path leading to the supersensible worlds. Such people by their mental attitude have acquired something which gives them the disinterestedness necessary for the reception of these teachings. For this reason certain secret facts, even of the past and present, can be spoken of only to those who are prepared for them in this way. These are facts so closely connected with future evolution, that their effect on the human soul is similar to that produced by communications regarding the future itself.

This explains, also, why the information in this book concerning the present and the future is given in the merest outline as compared with the more detailed descriptions of the evolution of the world and of humanity in the past. What is said here is not intended to appeal to the love of sensation in the smallest degree; not even to awaken it. We shall only state where the answer can be found to vital questions which naturally present themselves to one who holds a certain definite attitude of mind.

Just as the great cosmic evolution can be portrayed in the successive states, from the Saturn to the Vulcan period, so also is this possible for shorter periods of time; for example, for those of the evolution of the earth. Since that mighty upheaval which terminated the ancient Atlantean life, successive periods of human evolution have followed one another which have been called in this work the ancient Indian, the ancient Persian, the Egypto-Chaldean, and the Greco-Roman. The fifth period is that in [pg 387] which humanity finds itself to-day,—it is the present time. This period gradually took its rise in the eleventh, twelfth, and thirteen centuries a.d., after a period of preparation commencing in the fourth and fifth centuries. The Greco-Roman period preceding it began about the eighth century b.c. When one-third of this period had elapsed, the Christ-event took place.

During the transition from the Egypto-Chaldean to the Greco-Roman period, the attitude of the human mind and, indeed, all human faculties, underwent a change. In the first of these two periods what we now know as logical thinking, as a mere intellectual concept of the world, was still wanting. The knowledge which a man now acquires through his intelligence, he then gained in a manner suited to that time,—directly through an inner, in a certain sense, clairvoyant cognition. He perceived the things around him, and while perceiving them there arose within his soul the percept, the image that was needed. Whenever knowledge is gained in this way, not only pictures of the physical sense-world come to light, but from the depths of consciousness a certain knowledge of facts and beings arises which are not of the physical world. This was a remnant of the ancient dim clairvoyance, once the common property of the whole of humanity.

During the Greco-Roman period an ever-increasing number of individuals appeared without these capacities. Intelligent reflection concerning things took their place. Mankind was more and more shut [pg 388] off from the immediate perception of the psycho-spiritual world, and was more and more restricted to forming a picture of it through intelligence and feeling. This condition lasted more or less during the whole of the fourth division of the post-Atlantean period. Only those individuals who had preserved the old mental state as an inheritance could still become directly conscious of the spiritual world. But these were stragglers from an earlier time. Their manner of gaining knowledge was no longer suitable for later conditions. For, as a consequence of the laws of evolution, old faculties of the soul lose something of their former significance when new faculties appear. Human life then adapts itself to these new faculties, and can no longer use the old ones properly.

There were individuals, however, who began in full consciousness to add to the powers of intelligence and feeling already gained, the development of other and higher powers, which made it possible for them once more to penetrate into the psycho-spiritual world. To this end they were obliged to set to work in a different way from that in which the pupils of the old Initiates had been trained. The latter had not been obliged to take into account those faculties of the soul which were developed only in the fourth period. The method of occult training which has been described in this work as that of the present age, began in its first rudiments in the fourth period. But it was then only in its beginning, it could not attain real maturity until the fifth period [pg 389] (from the twelfth and thirteenth centuries onward). Those who sought to rise into supersensible worlds in this manner could learn something of the higher regions of existence through the exercise of their own imagination, inspiration, and intuition. Those who went no further than the development of the faculties of reason and feeling could learn only through tradition what had been known to ancient clairvoyance. This was handed on, either by word of mouth or in writing, from generation to generation.

Neither could those born later know anything of the real nature of the Christ-event save by such traditions, if they did not rise to the level of the supersensible worlds. Certainly there were such Initiates who still possessed the natural faculties of supersensible perception and yet who, through their development, had ascended into the higher worlds, in spite of their disregard of the new powers of intelligence and feeling. Through them a transition was effected from the old method of Initiation to the new. Such persons lived in later times as well. The essential characteristic of the fourth period is that, by the exclusion of the soul from direct communion with the psycho-spiritual world, the human faculties of intelligence and feeling were thereby strengthened and invigorated. The souls whose powers of intelligence and feeling had at that time developed to a great extent as the result of former incarnations, carried over with them the fruits of this development into their incarnations during the fifth period. As [pg 390] a compensation for this exclusion from the higher worlds, mighty traditions of Ancient Wisdom then existed, especially those of the Christ-event, which by the power of their content gave men confident knowledge of the higher worlds.

But there were still certain human beings existing who had evolved the higher powers of cognition in addition to the faculties of reason and feeling. It devolved upon them to learn the facts of the higher worlds, and especially of the Mystery of the Christ-event, by direct supersensible perception. From these individuals there always flowed into the souls of other men as much as was intelligible and good for them.

The first spreading of Christianity was to take place just at a time when the capacities for supersensible cognition were undeveloped in a great part of humanity. And this is why tradition at that time possessed such mighty power. The strongest possible force was necessary to lead mankind to a faith in a supersensible world which they themselves could not perceive. How Christianity worked during that period has been shown in previous pages. There were always those, however, who were able to rise into higher worlds through imagination, inspiration, and intuition. These men were the post-Christian successors of the old Initiates, the teachers and members of the Mysteries. Their task was to recognize again, through their own faculties, what man had been able to perceive through ancient clairvoyance, and through the methods of ascent into higher worlds [pg 391] taught in the old Initiations; and in addition to this, to acquire the knowledge of the real nature of the Christ-event.