The yoga of anthroposophy : overcoming the illusion of the personal self

  

I am come to send fire on the Earth;

and what will I, if it be already kindled?

But I have a baptism to be baptized with;

and how am I straitened till it be accomplished!

—Luke 12:49-50

Rudolf Steiner:

The founders of the great religions did not give mankind these teachings from vague feeling. They based them an much firmer foundations, because they were mighty Initiates. Out of their knowledge did they shape their moral teachings. They were aware how these would react upon the finer nature of men, and desired that the culture of these qualities should gradually lead to the organization of that finer nature. To live according to these great religions is to work out one's own spiritual perfection, and only in so doing can one really serve the world. Self-perfection is in no wise selfish, for the imperfect man is also an imperfect servant of humanity and of the world. The more perfect one becomes the more does one serve the world. “If the rose adorns herself she adorns the garden.”

The founders of religions are therefore the great magicians. That which comes from them flows into the souls of men and women, and thus with humanity the whole world moves forward. The founders of religions have consciously worked with this evolutionary process of humanity. One only understands the true meaning of religious instructions when one realizes that they are the result of actual knowledge concerning the innermost depths of human nature. The leaders of religion were mighty sages, and it is out of their knowledge that the ideals of humanity have sprang. Yet the individual comes nearer to these leaders when he uplifts himself in his own evolution to their heights.

If a person has evolved his etheric body in the manner just described, an entirely new life is opened up before him, and at the proper period in the course of his training he now receives that enlightenment which adapts him to this new existence. For example, he sees (by means of the sixteen-petalled lotus) the shapes of a higher world. He must then realize how different are these forms when caused by this or that object or being. In the first place, he should notice that he is able, in a certain manner, to influence some of these forms very powerfully by means of his thoughts and feelings, but others not at all, or only to a limited extent. One species of these figures will be altered immediately if the observer thinks to himself when they appear, “that is beautiful,” and then in the course of his contemplation changes his thought and thinks “that is useful.” It is particularly characteristic of the forms which come from minerals or from objects artistically made, that they possess the peculiarity of changing under every thought or feeling which is directed upon them by the observer. In a lesser degree this is also true of the forms that proceed from plants, and to a still smaller extent of those that are connected with animals. These forms are full of life and motion, but this motion only pertains to that part which is under the influence of human thought or feeling, and in the other parts it is effected by forces upon which a person can exercise no influence. Now there appears within this whole world a species of forms which are almost entirely unaffected by activities an the part of human beings. The student can convince himself that these forms proceed either from minerals or artificial shapes, and not from animals or plants. In order to make these things quite clear, he must now observe those forms which he can realize to have proceeded from the feelings, impulses, and passions of human beings. Yet he may find that upon these forms his own thoughts and feelings still hold some influence, even although it be comparatively small. There always remains a residuum of forms in this world upon which all such influences are less and less effective. Indeed, this residuum comprises a very large proportion of those forms which are usually discerned by the student at the outset of his career. He can only enlighten himself concerning the nature of this species by observing himself. He then learns that they were produced by himself, that what he does or wishes or wills finds expression in these forms. An impulse that dwells in him, a desire that he possesses, a purpose that he harbors, and so forth, are all manifested in these forms; indeed, his whole character displays itself in this world of shapes. By means of his thoughts and feelings a person can exercise an influence upon all the forms which do not come from himself; but upon those which are sent into the higher world from his own being he possesses no power when once he has created them. Now it follows from what has been said that from this higher aspect of human inner nature one's own world of impulses, desires, and conceptions is seen to express itself in outward shapes, just like all other beings or objects. To the higher knowledge the inner world appears as a part of the outer world. Just as anyone in the physical world who should be surrounded with mirrors could look at his physical form in that way, so, too, in a higher world does the spiritual self of man appear to him as an image reflected in a mirror.

At this stage of development the student has arrived at the point when he overcomes the “illusion of the personal self,” as it has been expressed in theosophical books. He can now regard that inner personality as something external to himself, just as previously he recognized as external the things which affected his senses. Thus he learns by gradual experience to master himself as hitherto he mastered the beings around him.

If any one obtains a view into this higher world before his nature has been sufficiently prepared, he stands before the character-picture of his own soul as before an enigma. There his own impulses and passions confront him in the shapes of animals or, more seldom, of human beings. It is true that the animal forms of this world have never quite the appearance of those in the physical world, but still, they possess a remote resemblance. By the inexpert observer they may easily be taken for the same. When one enters this world, one must adopt an entirely new method of forming one's judgments. For, seeing that those things which properly pertain to the inner nature appear as external to oneself, they are only discerned as the mirrored reflections of what they really are. When, for instance, one perceives a number, one must reverse it as one would read what is seen in a mirror. 265 would mean in reality 562. One sees a sphere as if one were in the center of it. One has therefore at first to translate correctly these inner perceptions. The attributes of the soul appear likewise as if in a mirror. A wish that is directed toward something outside appears as a form which moves toward the person who wished it. Passions that have their habitation in the lower part of human nature take an the forms of animals or of similar shapes that let themselves loose upon the individual. In reality these passions are struggling outward; it is in the external world that they seek for satisfaction, but this outward striving appears in the mirrored reflection as an attack upon the impassioned person.

If the student, before attaining the higher vision, has learned by quiet, sincere examination of himself to realize his own attributes, he will then, at the moment when his inner self appears to him as a mirrored reflection outside, find courage and power to conduct himself in the right way. People who have not practised such introspection sufficiently to enable them to know their own inner natures will not recognize themselves in these mirrored pictures and will mistake them for something foreign. Or they may become alarmed at the vision and say to themselves, because they cannot endure the sight, that the whole thing is nothing but an illusion which cannot lead them anywhere. In either case the Person, by his unseasonable arrival at a certain stage in the development of his higher organization, would stand disastrously in his own way.

It is absolutely necessary that the student should pass through this experience of spiritually seeing his own soul if he is to press onward to higher things. For in his own self he then possesses that spirituality by which he can best judge. If he has already acquired a fair realization of his own personality in the physical world, and when the picture of that personality first appears to him in the higher world, he is then able to compare the one with the other. He can refer to the higher as to a thing known to him, and in this way can advance on firm ground. If, on the contrary, he were confronted by numbers of other spiritual beings, he would be able to gain hardly any information concerning their nature and attributes. He would very soon feel the ground slipping away from his feet. It cannot too often be repeated that a safe entrance into the higher worlds can only follow a solid knowledge and estimate of one's own nature.

It is pictures, then, that the student meets on his way up to the higher worlds, for the realities which are expressed by these pictures are really in himself. He must soon become sufficiently mature to prevent himself from desiring, at this first stage, veritable realities, but to allow of his regarding these pictures as appropriate. But inwardly he soon learns something completely new from his observation of this picture-world. His lower self only exists for him as mirrored pictures, yet in the midst of these reflections appears the true reality that is his higher self. Out of the pictures of the lower personality the form of the spiritual ego becomes visible. Then, from the latter, threads are spun to other and higher spiritual realities.

This is the moment when the two-petalled lotus in the region of the eyes is required. If this now begins to stir, the individual attains the power of setting his higher ego in connection with spiritual, superhuman entities. The currents which flow from this lotus move so toward these higher entities that the movements here spoken of are fully apparent to the individual. Just as the light makes physical objects visible to the eyes, these currents reveal the spiritual things of the higher worlds.

Through sinking himself into certain ideas which the teacher imparts to the pupil in personal intercourse, the latter learns to set in motion, and then to direct,the currents proceeding from this lotus-flower of the eyes.

At this stage of development especially, what is meant by a really sound capacity for judgment and a clear, logical training is manifested. One has only to consider that here the higher self, which had hitherto slumbered unconscious and like a seed, is born into conscious existence. One is here concerned not with a figurative, but with a veritable birth in the spiritual world, and the being now born, the higher self, if it is to be capable of life, must enter that world with all the necessary organs and conditions. Just as nature takes precautions that a child shall come into the world with well-formed ears and eyes, one must take precautions in the self-development of an individual, so that his higher self shall enter existence with the necessary attributes. These laws which have to do with the development of the higher organs of the spirit are no other than the sound, rational, and moral laws of the physical world. The spiritual ego matures in the physical self, as the child in the mother's womb. The health of the child depends upon the normal working of natural laws in the womb of the mother. The health of the spiritual self is similarly conditioned by the laws of common intelligence and reason that work in the physical life. No one who does not live and think healthily in the physical world can give birth to a sound spiritual self Natural and rational life is the basis of all true spiritual evolution. Just as the child, when still in the womb of the mother, lives according to natural forces which after its birth it uses with its organs of sense, so the higher self in a human being lives according to the laws of the spiritual world even during its physical incarceration; and even as the child out of a vague sensational life acquires the powers above mentioned, so can a human being also acquire the powers of the spiritual world before his own higher self is born. Indeed, he must do this if the latter is to enter its world as a completely developed being. It would be quite wrong for anyone to say, “I cannot follow the teachings of the mystic and theosophist until I can see them for myself,” for if he should adopt this view, he could certainly never attain to genuine higher knowledge. He would be in the same position as a child in the mother's womb who should reject the powers that would come to him through the mother, and should intend to wait until he could create them for himself. Even as the embryo of the child learns in its dim life to accept as right and good what is offered to it, so should it be with the person who is still blindfolded in relation to the truths declared in the teachings of mystic or theosophist. There is an insight, based upon intuition of the truth and a clear, sound, all-round critical reason, concerning these teachings, that exists before one can yet see spiritual things for oneself. First, one must learn the mystical wisdom, and by this very study prepare oneself to see. A person who should learn to see before he has prepared himself in this way would resemble a child who was born with eyes and ears but without a brain. The entire world of sound and color would widen out before him, but he could make no use of it.

That which before appealed to the student through his sense of truth, his reason, and his intelligence, becomes, at the stage of occult education already described, his own experience. He now has a direct realization of his higher self, and he learns how this higher self is connected with spiritual entities of a loftier nature and how it forms a union with them. He sees how the lower self descends from a higher world, and it is revealed to him how his higher nature outlasts the lower. Now he can distinguish between what is permanent in himself and what is perishable, and this is nothing less than the power to understand from his own Observation the teachings concerning the incarnation of the higher self in the lower. It will now become plain to him that he stands in a lofty spiritual relation thereto, that his attributes and his destiny are originated by this very relation. He learns to know the law of his life, his Karma. He perceives that his lower self, as it at present shapes his destiny, is only one of the forms which can be adopted by his higher nature. He discerns the possibility stretching before his higher self of working upon his own nature so that he may become ever more and more perfect. Now, too, he can penetrate into the great differences between human beings in regard to their comparative perfection. He will recognize that there are before him people who have already traversed the stages that still lie in front of him. He discerns that the teachings and deeds of such people proceed from the inspiration of a higher world. All this he owes to his first glimpse into this higher world. Those who have been called “the masters of wisdom,” “the great Initiates of humanity,” will now begin to appear as veritable facts.

These are the treasures which the student at this stage owes to his development: insight into his higher self; into the doctrine of the incarnation of this higher self in a lower; into the laws by which life in the physical world is regulated according to its spiritual connections—in short, the law of Karma; and, finally, insight into the nature of the great Initiates.

Of the student who has arrived at this stage it is said that doubt has entirely vanished away. If he has already acquired a faith which is based upon reason and sound thought, there now appears in its place full knowledge and an insight which nothing whatsoever can make dim.

Religions have presented in their ceremonies, their sacraments, and their rites, external visible pictures of the higher spiritual beings and events. None but those who have not penetrated into the depths of the great religions can fail to notice this; but he who has seen for himself these spiritual realities will understand the great significance of each outward and visible ad. Then for him the religious service itself becomes a representation of his own communion with the spiritual, superhuman world.²

It has been shown how the student, by arriving at this stage, becomes veritably a new person. Little by little he can now mature himself by means of the currents that come from the etheric body, until he can control the still higher vital element, that which is called “the fire of Kundalini,” and by so doing can attain a more complete liberty from the bondage of his physical body.

Source: The Rudolf Steiner Archive  CW 10 Initiation and Its Results