on>STAGES OF HIGHER KNOWLEDGE
TRANSLATED WORKS
OF
RUDOLF STEINER, PH.D.
AN OUTLINE OF OCCULT SCIENCE
THE LORD’S PRAYER
| THE GATES OF KNOWLEDGE PHILOSOPHY AND THEOSOPHY |
|
THREE ESSAYS ON HAECKEL AND ON KARMA
THE EDUCATION OF CHILDREN
THE OCCULT SIGNIFICANCE OF BLOOD
ATLANTIS AND LEMURIA
THE WAY OF INITIATION
INITIATION AND ITS RESULTS
THEOSOPHY
THE MYSTICS OF THE RENAISSANCE
CHRISTIANITY AS MYSTICAL FACT
THE PHILOSOPHY OF SPIRITUAL ACTIVITY
THE THRESHOLD STATE
A ROAD TO SELF-KNOWLEDGE AND THE THRESHOLD OF THE SPIRITUAL WORLD
MYSTERY PLAYS (2 vols.)
INVESTIGATIONS IN OCCULTISM
STAGES
OF
HIGHER KNOWLEDGE
The authorized New Translation from the original
German formerly translated by the title
“GATES OF KNOWLEDGE”
a Supplement to
“KNOWLEDGE OF HIGHER WORLDS”
By RUDOLF STEINER
FIRST PUBLISHED NOVEMBER 1930
STAGES OF HIGHER KNOWLEDGE
Chapter I
STAGES
THE Path to Higher Knowledge has been followed up to the meeting with the two Guardians of the Threshold.* The connection between the soul and the different worlds, as knowledge by degrees is acquired, will now be described. This may be summarized as the Theory of Spiritual Science.
Before the Path to Higher Knowledge is entered upon man knows only the first of its four stages, that which in ordinary life belongs strictly to the world of the senses. Even science has not progressed beyond this point, for it only claims to deal with ordinary knowledge in a well ordered and detailed way. The microscope and telescope render man’s senses more effective, since by what they reveal he learns what he could not otherwise perceive, but he is still at the same stage of knowledge whether he sees large objects with the naked eye or minute ones by means of instruments. Also in the application of thought to facts and things science still remains in the field of everyday life. Man merely arranges, classifies and compares objects, notes their variations and so forth. The ablest of naturalists does nothing fundamentally, in this respect, beyond bringing to a fine art the methods of investigating everyday life. His knowledge takes a wider range, becomes more complex and logical, but he does not advance to any higher method of cognition.
In Spiritual Science this first stage of knowledge is called the Material. It is followed by three higher stages, and there are yet others further on. Beginning with the ordinary method of scientific cognition, of apprehension through the senses, we distinguish the following four stages:
1. Material Knowledge, or Cognition.
2. Imaginative Knowledge, or Cognition.
3. Inspirational Cognition, called also “Knowledge which resembles Will.”
4. Intuitive Knowledge, or Cognition.
Before considering the higher stages beyond we must be quite clear as to the different kinds of cognition we are dealing with. In the ordinary “sense knowledge” four elements are to be noticed: (1) The object which makes an impression on the senses; (2) The picture that we make of this object; (3) The concept whereby we come to a spiritual comprehension of the object or event; (4) The “Ego” which forms for itself the picture and concept based upon the impression of the object. Before we can make for ourselves an image, picture or a representation, there must be an object that induces it. For we do not make the object but only perceive it, and it is on the basis of the object that the picture is formed. So long as we are looking at a thing we are dealing with it itself; the moment we turn away we possess only the picture of it. We have left it behind, but the picture remains fixed in our memory. We cannot however stop at the image-making stage—we must go on to concepts, and it now becomes essential to distinguish between an image and a concept. For instance, let us picture to ourselves an object that is circular in form; then turn away and keep an image of the circle in the memory. We have not yet the “concept” of a circle. This we can only arrive at by reminding ourselves that a circle is a figure in which all points are equidistant from its centre. There are innumerable circles—large, small, coloured, and so forth—but there is only one concept “Circle.” This will be dealt with more fully later; for the present only an outline will be given of what is necessary in order to characterize the first four stages of knowledge.
The fourth element in Material cognition is the “ego.” In this is effected the union of pictures or images and concepts. The ego preserves its images in the memory. If this were not the case there would be no possibility of continuous inner life, for the images of things would remain only so long as the things themselves produced some effect on the soul. The inner life indeed depends upon the linking of one perception with another perception. The ego orientates itself in the world to-day because, with the seeing certain objects, the images come up again of similar ones of yesterday. We must surely realize how impossible the life of the soul would be if we could retain the image of a thing only so long as the thing itself stood before us.
The ego also serves to unify concepts; combining them and thus making a survey, it arrives at an understanding of the world. It is this linking up of concepts that brings about the formation of a “judgment.” Separate concepts do not help man to find his way; his activity depends upon his capacity to combine them, that is, to form judgments.
Material cognition consists in receiving through the senses impressions of objects and images of the outer world. We possess the faculty of perceiving, or “sensibility.” The impression received from “outside” is also called “sensation.” Therefore four elements have here to be considered: Sensation, Picture, Concept and Ego. In the next higher stage of knowledge, the impression made upon the physical senses, the “sensation” is absent. There is now no longer any external sense-object, and only three of the factors remain to which man is accustomed in ordinary knowledge: Image, Concept and Ego.
Ordinary knowledge in a healthy individual creates no image and no concept when there is no object present to the outer senses. The ego is then inactive. To form images of sensible objects which do not actually exist is to live in fantasy. It is this very faculty of forming images which the occult student acquires, even in the absence of an outer object. Something
