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Knowledge of the Higher Worlds and Its Attainment, by Rudolf Steiner, [1947], at sacred-texts.com
HUMAN life runs its course in three alternating states or conditions, namely, waking, dreaming sleep, and dreamless sleep. The attainment of the higher knowledge of spiritual worlds can be readily understood if a conception be formed of the changes occurring in these three conditions, as experienced by one seeking such higher knowledge. When no training has been undertaken to attain this knowledge, human consciousness is continually interrupted by the restful interval of sleep. During these intervals the soul knows nothing of the outer world, and equally little of itself. Only at certain periods dreams emerge from the deep ocean of insensibility, dreams linked to the occurrences of the outer world or the conditions of the physical body. At
first, dreams are only regarded as a particular manifestation of sleep-life, and thus only two states are generally spoken of, namely, sleeping and waking. For spiritual science, however, dreams have an independent significance apart from the other two conditions. In the foregoing chapter a description was given of the alteration ensuing in the dream-life of the person undertaking the ascent to higher knowledge. His dreams lose their meaningless, irregular and disconnected character and form themselves more and more into a world of law and order. With continued development, not only does this new world born out of the dream world come to be in no way inferior to outer physical reality as regards its inner truth, but facts reveal themselves in it representing a higher reality in the fullest sense of the word. Secrets and riddles lie concealed everywhere in the physical world. In the latter, the effects are seen of certain higher facts, but no one can penetrate to the causes whose perception is confined merely to his senses. These causes are partly revealed to the student in the condition described above and developed out of dream life, a condition, however, in which he by no means remains
stationary. True, he must not regard these revelations as actual knowledge so long as the same things do not also reveal themselves during ordinary waking life. But in time he achieves this as well: he develops this faculty of carrying over into waking consciousness the condition he created for himself out of dream life. Thus something new is introduced into the world of his senses that enriches it. Just as a person born blind and successfully operated upon will recognize the surrounding objects as enriched by all that the eye perceives, to, too, will anyone having become clairvoyant in the above manner perceive the whole world surrounding him peopled with new qualities, things, beings, and so forth. He now need no longer wait for his dreams to live in another world, but he can at any suitable moment put himself into the above condition for the purpose of higher perception. This condition then acquires a significance for him similar to the perception, in ordinary life, of things with active senses as opposed to inactive senses. It can truly be said that the student opens the eyes of his soul and beholds things which necessarily remain concealed form the bodily senses.
Now this condition is only transitional to still higher stages of knowledge. If the student continues his esoteric exercises he will find, in due time, that the radical change, as described above, does not confine itself to his dream life, but that this transformation also extends to what was previously a condition of deep dreamless sleep. Isolated conscious experiences begin to interrupt the complete insensibility of this deep sleep. Perceptions previously unknown to him emerge from the pervading unknown to him emerge from the pervading darkness of sleep. It is, of course, not easy to describe these perceptions, for our language is only adapted to the physical world, and therefore only approximate terms can be found to express what does not at all belong to that world. Still, such terms must be used to describe the higher worlds, and this is only possible by the free use of simile; yet seeing that everything in the world is interrelated, the attempt may be made. The things and beings of the higher worlds are closely enough related to those of the physical world to enable, with a little good will, some sort of conception of these higher worlds to be formed, even though words suitable for the physical world are used. Only the reader
must always bear in mind that such descriptions of supersensible worlds must, to a large extent, be in the nature of simile and symbol. The words of ordinary language are only partially adopted in the course of esoteric training; for the rest, the student learns another symbolical language, as a natural outcome of his ascent to higher worlds. The knowledge of this language is acquired during esoteric training itself, but that does not preclude the possibility of learning something concerning the higher worlds even fro such ordinary descriptions as those here given.
Some idea can be given of those experiences which emerge from the insensibility of deep sleep if they be compared to a kind of hearing. We may speak of perceptible tones and words. While the experiences during dreaming sleep may fitly be designated as a kind of vision, the facts observed during deep sleep may be compared to auricular impressions. (It should be remarked in passing that for the spiritual world, too, the faculty of sight remains the higher. There, too, colors are higher than sounds and words. The student's first perceptions in this world do not yet extend to the higher colors, but only to the lower tones. Only
because man, according to his general development, is already more qualified for the world revealing itself in dreaming sleep does he at once perceive colors there. He is less qualified for the higher world unveiling itself in deep sleep; therefore the first revelations of it he receives are in tones and words; later on, he can here, too, ascend to colors and forms.)
Now, when these experiences during deep sleep first come to the notice of the student, his next task must be to sense them as clearly and vividly as possible. At first this presents great difficulty, the perception of these experiences being exceedingly slight. The student knows very well, on waking, that he has had an experience, but is completely in the dark as regards its nature. The most important thing during this initial stage is to remain quiet and composed, and not for a moment lapse into any unrest or impatience. The latter is under all circumstances detrimental; it can never accelerate development, but only delays it. The student must cultivate a quiet and yielding receptivity for the gift that is presented to him; all violence must be repressed. Should he at any period not become aware of experiences during
sleep he must wait patiently until this is possible. Some day this moment will assuredly arrive. And this perceptive faculty, if awaited with patience and composure, remains a secure possession; while should it appear momentarily in answer to forcible methods, it may be completely lost for a long time.
Once this perceptive faculty is acquired and the experiences during sleep are present to the student's consciousness in complete lucidity and clarity, his attention should be directed to the following point. All these experiences are seen to consist of two kinds, which can be clearly distinguished. The first kind will be totally different from anything that he has ever experienced. These experiences may be a source of joy and edification, but otherwise they should be left to themselves for the time being. They are the first harbinger of higher spiritual worlds in which the student will find his way later on. In the other kind of experiences the attentive observer will discover a certain relationship with the ordinary world in which he lives. The subjects of his reflections during life, what he would like to understand
in these things around him but cannot understand with the ordinary intellect, these are the things concerning which the experiences during sleep give him information. During every-day life man reflects on his environment; his mind tries to conceive and understand the connection existing between things; he seeks to grasp in thought and idea what his senses perceive. It is to these ideas and concepts that the experiences during sleep refer. Obscure, shadowy concepts become sonorous and living in a way comparable only to the tones and the words of the physical world. It seems to the student ever more and more as though the solution of the riddles over which he ponders is whispered to him in tones and words out of a higher world. And he is able to connect with ordinary life whatever comes to him from a higher world. What was formerly only accessible to his thought now becomes actual experience, just as living and substantial as an experience in this physical world can be. The things and beings of this physical world are by no means only what they appear to be for physical perception. They are the expression and effluence of a spiritual world.
[paragraph continues] This spiritual world, hitherto concealed from the student, now resounds for him out of his whole environment.
It is easy to see that this higher perceptive faculty can prove a blessing only if the opened soul-senses are in perfect order, just as the ordinary senses can only be used for a true observation of the world if their equipment is regular and normal. Now man himself forms these higher senses through the exercises indicated by spiritual science. The latter include concentration, in which the attention is directed to certain definite ideas and concepts connected with the secrets of the universe; and meditation, which is a life in such ideas, a complete submersion in them, in the right way. By concentration and meditation the student works upon his soul and develops within it the soul-organs of perception. While thus applying himself to the task of concentration and meditation his soul grows within his body, just as the embryo child grows in the body of the mother. When the isolated experiences during sleep begin, as described, the moment of birth is approaching for the liberated soul; for she has literally become a new being, developed by the individual within
himself, from seed to fruit. The effort required for concentration and meditation must therefore be carefully and accurately maintained, for it contains the laws governing the germination and fruition of the higher human soul-being. The latter must appear at its birth as a harmonious, well-proportioned organism. Through an error in following the instructions, no such normal being will come to existence in the spiritual spheres, but a miscarriage incapable of life.
That this higher soul-being should be born during deep sleep will be easily grasped, for if that delicate organism lacking all power of resistance chanced to appear during physical every-day life it could not prevail against the harsh and powerful processes of this life. Its activity would be of no account against that of the body. During sleep, however, when the body rests in as far as its activity is dependent on sense perception, the activity of the higher soul, at first so delicate and inconspicuous, can come into evidence. Here again the student must bear in mind that these experiences during sleep may not be regarded as fully valid knowledge, so long as he is not in a position to carry over his awakened higher soul
into waking consciousness as well. The acquisition of this faculty will enable him to perceive the spiritual world in its own character, among and within the experiences of the day; that is, the hidden secrets of his environment will be conveyed to his soul as tones and words.
Now, the student must realize at this stage of development that he is dealing with separate and more or less isolated spiritual experiences. He should therefore beware of constructing out of them a complete whole or even a connected system of knowledge. In this case, all manner of fantastic ideas and conceptions would be mixed into the soul-world, and a world might thus easily be constructed which had nothing to do with the real spiritual world. The student must continually practice self-control. The right thing to do is to strive for an ever clearer conception of the isolated real experiences, and to await the spontaneous arrival of new experiences which will connect themselves, as though of their own accord, with those already recorded. By virtue of the power of the spiritual world into which he has now found his way, and through continued application to his prescribed exercises, the student experiences an
ever increasing extension and expansion of consciousness during sleep. The unconscious intervals during sleep-life grow ever smaller, while more and more experiences emerge from erstwhile unconsciousness. These experiences thus link themselves together increasingly of their own accord, without this true unity being disturbed by all manner of combinations and inferences, which in any case would only originate in an intellect accustomed to the physical world. Yet the less the habits of thought acquired in the physical world are allowed to play into these higher experiences, the better it is.
By thus conducting himself the student approaches ever nearer to the attainment of that condition, on his path to higher knowledge, in which the unconsciousness of sleep-life is transformed into complete consciousness. When his body rests, man lives in surroundings which are just as real as those of his waking daily life. It is needless to say that the reality during sleep is different from physical reality surrounding the physical body. The student learns—indeed he must learn if he is to retain a firm footing in the physical world and not become a visionary—to
connect the higher experiences of sleep with his physical environment. At first, however, the world entered during sleep is a completely new revelation. This important stage of development, at which consciousness is retained in the life during sleep, is known in spiritual science as the continuity of consciousness. The condition here indicated is regarded, at a certain stage of development, as a kind of ideal, attainable at the end of a long path. What the student first learns is the extension of consciousness into two soul-states, in the first of which only disordered dreams were previously possible, and in the second only unconscious dreamless sleep. Anyone having reached this stage of development does not cease experiencing and learning during those intervals when the physical body rests, and when the soul receives no impressions through the instrumentality of senses.