Goethe’s thinking was not rigid with inflexible contours; it was a thinking in which the concepts continually metamorphose.
The pyramids will perish in the course of the centuries but the ideas which gave them birth will develop onwards. The cathedral of today will take another form. Raphael’s pictures will fall into dust but the soul of Raphael and the ideas which his creations represent will be living powers forever. The Art of today will be the Nature of tomorrow and will blossom again in her. Thus does Involution become Evolution.
He who is unwilling to trust to the power of thinking cannot, in fact, enlighten himself regarding higher spiritual facts.
We suffer because with every inner and outer suffering we eliminate one of our faults and become transformed into something better.
Above all, it is imperative to extirpate the idea that any fantastic, mysterious practices are required for the attainment of higher knowledge. It must be clearly realized that a start has to be made with the thoughts and feelings with which we continually live, and that these feelings and thoughts must merely be given a new direction. Everyone must say to himself: “In my own world of thought and feeling the deepest mysteries lie hidden, only hitherto I have been unable to perceive them.
What to them is known as practical thought or thinking consists in following the example of some authority whose ideas are accepted as a standard in the construction of some object. Anyone who thinks differently is considered impractical because this thought does not coincide with traditional ideas.
The essential characteristic of the fourth period is that, by the exclusion of the soul from direct communion with the psycho-spiritual world, the human faculties of intelligence and feeling were thereby strengthened and invigorated. The souls whose powers of intelligence and feeling had at that time developed to a great extent as the result of former incarnations, carried over with them the fruits of this development into their incarnations during the fifth period.
The thinker seeks the laws of phenomena, and strives to penetrate by thinking what he experiences by observing. Only when we have made the world-content into our thought-content do we again find the unity out of which we had separated ourselves. We shall see later that this goal can be reached only if the task of the research scientist is conceived at a much deeper level than is often the case.
But all those who had made themselves comfortable in the physical world experienced this fading away of consciousness in the spiritual world. It was no fairy tale but plain truth, that the initiates in the Eleusinian.
These two thoughts are, first, that behind the visible world there is another, the world invisible, which is hidden from the senses and also from thought that is fettered by these senses; and secondly, that it is possible for man to penetrate into that unseen world by developing certain faculties dormant within him.
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.
Man is already weak at the moment he searches for laws and rules according to which he shall think and act. Out of his own being the strong individual controls his way of thinking and doing.
The divinity dwelling in man speaks when the soul recognizes itself as an ego.” Just as the sentient and intellectual souls live in the outer world, so a third soul-principle is immersed in the divine when the soul becomes conscious of its own nature.
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.
If I meet other people and criticize their weaknesses, I rob myself of higher cognitive power. But if I try to enter deeply and lovingly into another person’s good qualities, I gather in that force.
What is it that arises in modern people in an Ahrimanic form? It is his knowledge of the outer world. There is nothing more ahrimanic than this knowledge of the material world, for it is sheer illusion.
The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of.
It does not matter if what I think differs from what the other person thinks. What matters is that, as a result of what I can contribute to the conversation, the other discovers what is right out of themselves.
You can get an idea of human nature only when you can see the relationship of the individual human being to the whole cosmos.
These are two poles in the soul’s life: loss of self in what one is contemplating and self-willed assertion of what lies within the self. These are two great opposites. If you wish to attain real knowledge and permeate yourself with wisdom, self-will is lethal. In ordinary life, we know self-will only as prejudice – and prejudices always destroy higher insight.
Thought must be permeated with feeling; otherwise it will not pass into the realm of soul and it will be stillborn thought.