The Way of Initiation; or, How to Attain Knowledge of the Higher Worlds. Rudolf SteinerЧитать онлайн книгу.
newspapers and magazines, and even in the more learned works or treatises.
Here we must recognize quite clearly that we are dealing with a consensus of opinion that amounts to a sign of the times, which we may not simply pronounce as incompetent, nor deal with as possibly a correct but unjust criticism. We must understand that this prejudice against the higher truths, lies deep in the very being of our age. We must understand clearly that the great successes, the immense advance marking our time, necessarily encourages this condition. The nineteenth century especially had in the above respect a dark side to its wonderful excellences. Its greatness rests upon discoveries in the external world, and conquest of natural forces for technical and industrial purposes. These successes could have been attained only by the employment of the mind directed toward material results.
The civilization of the present day is the result of the training of our senses, and of that part of our mind which is occupied with the world of sense. Almost every step we take in the busy marts of to-day shows us how much we owe to this kind of training. And it is under the influence of these blessings of civilization that the habits of thought, prevalent among our fellow-men, have been developed. They continue to abide by the senses and the mind, because it is by means of these that they have grown great. People were taught to train themselves to admit nothing as true except those things that were presented to them by the senses or the intellect. And nothing is more apt to claim for itself the only valid testimony, the only absolute authority, than the mind or the senses. If a man has acquired by means of them a certain degree of culture, he thenceforth accustoms himself to submit everything to their consideration, everything to their criticism. And again in another sphere, in the domain of Social Life, we find a similar trait. The man of the nineteenth century insisted, in the fullest sense of the word, upon the absolute freedom of personality, and repudiated any authority in the Social Commonwealth. He endeavored to construct the community in such a way that the full independence, the self-chosen vocation of each individual, should, without interference, be assured. In this way it became habitual for him to consider everything from the standpoint of the average individual.
This same individuality is also helpful in the search of knowledge on the spiritual plane, for the higher powers which lie dormant in the soul may be developed by one person in this direction by another in that. One will make more progress, another less. But when they develop those powers, and attach value to them, men begin to differentiate themselves. And then one must allow, to the advanced student, more right to speak on the subject, or to act in a certain way, than to another who is less advanced. This is more essential in matters of the higher realm than on the plane of the senses and the mind, where experiences are more nearly the same.
It is also noticeable that the present formation of the Social Commonwealth has helped to bring about a revolt against the higher powers of man. According to the mystic, civilization during the nineteenth century has moved altogether along physical lines; and people have accustomed themselves to move on the physical plane alone, and to feel at home there. The higher powers are developed only on planes higher than the physical, and the knowledge which these faculties bring is, therefore, unknown to the physical man. It is only necessary to attend mass-meetings, if one wishes to be convinced of the fact that the speakers there are totally unable to think any thoughts but those which refer to the physical plane, the world of sense. This can also be seen through the leading journalists of our papers and magazines; and, indeed, on all sides one may observe the haughtiest and most complete denial of everything that cannot be seen with the eyes, or felt with the hands, or comprehended by the average mind. We do not condemn this attitude for it denotes a necessary stage in the development of humanity. Without the pride and prejudices of mind and sense, we should never have achieved our great conquests over material life, nor have been able to impart to the personality a certain measure of elasticity: neither can we hope that many ideals, which must be founded on man's desire for freedom and the assertion of personality, may yet be realized.
But this dark side of a purely materialistic civilization has deeply affected the whole being of the modern man. For proof it is not necessary to refer to the obvious facts already named; it would be easy to demonstrate, by certain examples (which are greatly underrated, especially to-day), how deeply rooted in the mind of the modern man is this adhesion to the testimony of the senses, or the average intelligence. And it is just these things that indicate the need for the renewal of spiritual life.
The strong response evoked by Professor Friedrich Delitzsch's Babel and Bible Theory fully justifies a reference to its author's method of thinking, as a sign of the time. Professor Delitzsch has demonstrated the relationship of certain traditions in the Old Testament, to the Babylonian accounts of the Creation, and this fact, coming from such a source and in such a form, has been realized by many who would otherwise have ignored such questions. It has led many to reconsider the so-called idea of Revelation. They ask themselves: "How is it possible to accept the idea that the contents of the Old Testament were revealed by God, when we find very similar conceptions among decidedly heathen nations?" This problem cannot here be further discussed. Delitzsch found many opponents who feared that through his exposition, the very foundations of Religion had been shaken. He has defended himself in a pamphlet, Babel and Bible, a Retrospect and a Forecast. Here we shall only refer to a single statement in the pamphlet. One of importance, because it reveals the view of an eminent scientist regarding the position of man with respect to transcendental truths. And to-day innumerable other people think and feel just like Delitzsch. The statement affords an excellent opportunity for us to find out what is the innermost conviction of our contemporaries, expressed quite freely and, therefore, in its truest form.
Delitzsch turns to those who reproach him with a somewhat liberal use of the term "Revelation," and who would fain regard it as "a kind of old priestly wisdom" which "has nothing at all to do with the layman," making this reply.
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