Knowledge of the Higher Worlds And Its Attainment, book by Steiner

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The Wizard, by Burne- [1891-98] (Public Domain Image)

Knowledge of the Higher Worlds And Its Attainment

by Rudolf Steiner

[1947]

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This is Rudolf Steiner's guide to the seeker on the path of esoteric initiation. He includes much that would be of use to novices of any mystical belief system, and a lot of tantalizing information about the subtle body, higher planes of existence, and the spiritual encounter with the 'Guardians of the Threshold.'

This text was created from the first (1947) edition of this English translation, which has an unrenewed copyright in the US, and is furthermore a translation of a pre-1923 book, which makes it public domain in the US. The copyrights on the Steiner writings are somewhat complicated. This is the first book by Steiner which we have been able to create a public domain text of. We hope to add more in the future, legalities permitting.

Title PageTable of Contents

Preface to the Edition of May 1918Preface to the Sixth Edition

Preface to the Third EditionI. How is Knowledge Of The Higher Worlds Attained?

II. The Stages of InitiationIII. Some Practical Aspects

IV. The Conditions of Esoteric TrainingV. Some Results of Initiation

VI. The Transformation of Dream LifeVII. The Continuity of Consciousness

VIII. The Splitting of the Human Personality during Spiritual TrainingIX. The Guardian of the ThresholdX. Life and Death. The Greater Guardian of the Threshold

Appendix

Preface to the Third Edition

Herewith appear in book form my expositions originally published as single essays under the title Knowledge of the Higher Worlds and Its Attainment. For the present, this volume offers the first part; one that is to follow will constitute the continuation. This work on a development of man that will enable him to grasp the supersensible worlds cannot be presented to the public in a new form without certain comments which I shall now make. The communications it contains concerning the development of the human soul are intended to fill various needs.

First of all, something is to be offered those people who feel drawn to the results of spiritual research, and who must raise the question: “Well, whence do these persons derive their knowledge

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who claim the ability to tell us something of the profound riddles of life?â€â€”Spiritual science does this. Whoever wishes to observe the facts leading to such claims must rise to supersensible cognition. He must follow the path I have endeavored to describe in this book. On the other hand, it would be an error to imagine these disclosures of spiritual science to be valueless for one who lacks the inclination or the possibility to pursue this path himself. In order to establish the facts through research, the ability to enter the supersensible worlds is indispensable; but once they have been discovered and communicated, even one who does not perceive them himself can be adequately convinced of their truth. A large proportion of them can be tested offhand, simply by applying ordinary common sense in a genuinely unprejudiced way. Only, one must not let this open-mindedness become confused by any of the pre-conceived ideas so common in human life. Someone can easily believe, for example, that some statement or other contradicts certain facts established by modern science. In reality, there is no such thing as a scientific fact that contradicts spiritual science; but there can easily seem to be contradictions unless

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scientific conclusions are consulted abundantly and without prejudice. The student will find that the more open-mindedly he compares spiritual science with positive scientific achievements, the more clearly is complete accord to be seen.

Another category of spiritual-scientific disclosures, it is true, will be found to elude purely mental judgment more or less; but the right relation to these also will be achieved without great difficulty by one who understands that not the mind alone but healthy feeling as well is qualified to determine what is true. And when this feeling does not permit itself to be warped by a liking or antipathy for some opinion or other, but really allows higher knowledge to act without prejudice, a corresponding sentient judgment results.

And there are many more ways of confirming this knowledge for those who cannot or do not wish to tread the path into the supersensible world. Such people can feel very clearly what value this knowledge has in life, even when it comes to them only through the communications of those engaged in spiritual research. Not everyone can immediately achieve spiritual vision; but the discoveries of those who have it can be health-giving life-nourishment

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for all. For everyone can apply them; and whoever does so will soon discover what life in every branch can be with their aid, and what it lacks without them. The results of supersensible knowledge, when properly employed in life, prove to be—not unpractical, but rather, practical in the highest sense.

One who does not himself intend to follow the path to higher knowledge, but is interested in the facts it reveals, can ask: How does the seer arrive at these facts? To such a one this book is intended to picture the path in such a way that even one not following it can nevertheless have confidence in the communications of the person who has done so. Realizing how the spiritual scientist works, he can approve, and say to himself: The impression made upon me by the description of this path to higher worlds makes clear why the facts reported seem reasonable. Thus this book is intended to help those who want their sense of truth and feeling for truth concerning the supersensible world strengthened and assured.

No less, however, does it aim to offer aid to those who themselves seek the way to supersensible knowledge. The truth of what is here set

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forth will best be verified by those who achieve its reality within themselves. Anyone with this intention will do well to keep reminding himself that in an exposition on the development of the soul, more is called for than becoming acquainted with the substance, which is frequently the aim in other expositions. It is necessary to familiarize oneself intimately with the presentation. One must postulate the following: no single matter is to be comprehended only by means of what is said about the matter itself, but by means of much else that is disclosed concerning totally different matters. This will develop the conception that what is vital is to be found not in any single truth but in the harmony of all truths. This must be seriously considered by anyone intending to carry out the exercises. An exercise can be rightly understood and even rightly executed, and yet produce a wrong effect unless another be added to it—one that will resolve the one-sidedness of the first into a harmony of the soul. Whoever reads this book in an intimate way, so that the reading resembles an inner experience, will not merely familiarize himself with its content: one passage will evoke a certain feeling, another passage another feeling;

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and in that way he will learn how much importance should be seen in the one or the other in the development of his soul. He will also find out in what form he should try this or that exercise, what form best suits his particular individuality. When one has to do, as is the case here, with descriptions of processes that are to be experienced, it is necessary to refer again and again to the content; for it will become manifest that much can be satisfactorily assimilated only after trial, which in turn reveals certain finer points that at first are bound to be overlooked.

Even those readers who do not intend to take the way prescribed will find much in the book that can be of service to the inner life, such as maxims, suggestions that throw light on various puzzling problems, and so on.

And those who have had experiences in their lives that serve, to some extent, as an initiation through life may derive a certain satisfaction from finding clarified through co-ordination what had haunted them as separate problems—things they already knew, but perhaps without having been able to consolidate them in adequate conceptions.

Next: I. How is Knowledge Of The Higher Worlds Attained?

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