An Outline of Occult Science. Rudolf Steiner
as a wholly justifiable expression of the human soul. Science is surely not to be confined within limits which prohibit impartial inquiry.
The opinion that there are bounds to human knowledge which it is impossible to pass, compelling man to stop short of the invisible world, is thus met by the occult scientist: he says that there can exist no doubt concerning the impossibility of penetrating into the unseen world by means of the kind of cognition here meant. One who considers it the only kind can come to no other opinion than that man is not permitted to penetrate into a possibly existing higher world. But the occult scientist goes on to say that it is possible to develop a different sort of cognition, and that this leads into the unseen world. If this kind of cognition is held to be impossible, we arrive at a point of view from which any mention of an invisible world appears as sheer nonsense. But to an unbiased judgment there can be no basis for such an opinion as this, except that its adherent is a stranger to that other kind of cognition. But how can a person form an opinion about a subject of which he declares himself ignorant? Occult science [pg 007] must in this case maintain the principle that people should speak only of what they know, and should not make assertions about anything of which they are ignorant. It can only recognize every man's right to communicate his own experiences, not every man's right to declare the impossibility of what he does not, or will not, know. The occult scientist disputes no one's right to ignore the invisible world; but there can be no real reason why a person should declare himself an authority, not only on what he may know, but also on things considered unknowable.
To those who say that it is presumption to penetrate into unseen regions, the occult scientist would merely point out that this can be done, and that it is sinning against the faculties with which man has been endowed if he allows them to waste instead of developing and using them.
But he who thinks that views about the unseen world are necessarily wholly dependent on personal opinion and feeling is denying the common essence of all human beings. Even though it is true that every one must find light on these things within himself, it is also a fact that all those, who go far enough, arrive at the same, not at different conclusions regarding them. Differences exist only as long as people will not approach the highest truths by the well-tested path of occult science, but attempt ways of their own choosing. Genuine occult science will certainly fully admit that only one who has followed, or at any rate has begun to follow the path of occult [pg 008] science, is in a position to recognize it as the right one. But all those who follow that path will recognize its genuineness, and have always done so.
The path to occult knowledge will be found, at the fitting moment, by every human being who discerns in what is visible the presence of something invisible, or who even but dimly surmises or divines it, and who, from his consciousness that powers of cognition are capable of development, is driven to the feeling that what is hidden may be unveiled to him. One who is drawn to occult science by such experiences of the soul will find opening up before him, not only the prospect of finding the answers to certain questions which press upon him, but the further prospect of overcoming everything which hampers and enfeebles his life. And in a certain higher sense it implies a weakening of life, in fact a death of the soul, when a person is compelled to turn away from, or to deny, the unseen. Indeed, under certain circumstances despair is the result of a man's losing all hope of having the invisible revealed to him. This death and despair, in their manifold forms, are at the same time inner spiritual foes of occult science. They make their appearance when a person's inner force is dwindling away. In that case, if he is to possess any vital force it must be supplied to him from without. He perceives the things, beings, and events which approach his organs of sense, and analyzes them with his intellect. They afford him pleasure and pain, and impel him to the actions of which he is capable. For a while he may go on in this way: [pg 009] but at length he must reach a point at which he inwardly dies. For that which may thus be extracted for man from the outer world, becomes exhausted. This is not a statement arising from the personal experience of one individual, but something resulting from an impartial survey of the whole of human life. That which secures life from exhaustion lies in the unseen world, deep at the roots of things. If a person loses the power of descending into those depths so that he cannot be perpetually drawing fresh vitality from them, then in the end the outer world of things also ceases to yield him anything of a vivifying nature.
It is by no means the case that only the individual and his personal weal and woe are concerned. Through occult science man gains the conviction that from a higher standpoint the weal and woe of the individual are intimately bound up with the weal and woe of the whole world. This is a means by which man comes to see that he is inflicting an injury on the entire world and every being within it, if he does not develop his own powers in the right way. If a man makes his life desolate by losing touch with the unseen, he not only destroys in his inner self something, the decay of which may eventually drive him to despair, but through his weakness he constitutes a hindrance to the evolution of the whole world in which he lives.
Now man may delude himself. He may yield to the belief that there is nothing invisible, and that that which is manifest to his senses and intellect [pg 010] contains everything which can possibly exist. But such an illusion is only possible on the surface of consciousness and not in its depths. Feeling and desire do not yield to this delusive belief. They will be perpetually craving, in one way or another, for that which is invisible. And if this is withheld, they drive man to doubt, to uncertainty about life, or even to despair. Occult science, by making manifest what is unseen, is calculated to overcome all hopelessness, uncertainty, and despair—everything, in short, which weakens life and makes it unfit for its necessary service in the universe.
The beneficent effect of occult science is that it not only satisfies thirst for knowledge but gives strength and stability to life. The source whence the occult scientist draws his power for work and his confidence in life is inexhaustible. Any one who has once had recourse to that fount will always, on revisiting it, go forth with renewed vigour.
There are people who will not hear anything about occult science, because they think they discern something unhealthy in what has just been said. These people are quite right as regards the surface and outer aspect of life. They do not desire that to be stunted, which life, in its so-called reality, offers. They see weakness in man's turning away from reality and seeking his welfare in an unseen world which to them is synonymous with what is chimerical and visionary. If as occult scientists we do not desire to fall into morbid dreaming and weakness, we must admit that such objections are partially justified. For [pg 011] they are founded upon sound judgment, which leads to a half truth instead of a whole truth merely because it does not penetrate to the roots of things, but remains on the surface. If occult science were calculated to weaken life and estrange man from true reality, such objections would certainly be strong enough to cut the ground from under the feet of those who follow this spiritual line of life. But even in regard to such opinions as these, occult science would not be taking the right course in defending itself in the ordinary sense of the word. Even in this case it can only speak by means of what it gives to those who really penetrate into its meaning, that is, by the real force and vitality which it bestows. It does not weaken life, but strengthens it, because it equips man not only with the forces of the manifest world but with those of the invisible world of which the manifest is the effect. Thus it does not imply an impoverishment, but an enrichment, of life. The true occult scientist does not stand aloof from the world, but is a lover of reality, because he does not desire to enjoy the unseen in a remote dream-world, but finds his happiness in bringing to the world ever fresh supplies of force from the invisible sources from whence this very world is derived, and from which it must be continually fructified.
Some people find many obstacles when they enter upon the path of occult science. One of these is expressed in the fact, that a person, attempting to take the first steps, is sometimes discouraged because [pg 012] at the outset he is introduced to the details of the supersensible world, in order that he may, with entire patience and devotion, become acquainted with them. A series of communications is made to him concerning the invisible nature of man, about certain definite occurrences in the kingdom of which death opens the portals, and regarding the evolutions of man, the earth, and the entire solar system. What he expected was to enter the supersensible world easily, at a bound. Now he is heard to say: “Everything which I am told to study is food for my mind, but leaves my soul cold. I am seeking