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Theosophy

Chapter III

The Three Worlds

1. The Soul World

Our study of man has shown that he belongs to three worlds. The materials and forces that build up his body are taken from the world of physical bodies. He has knowledge of this world through the perceptions of his outer physical senses. Anyone trusting to these senses alone and developing only their perceptive capacities can gain no enlightenment for himself concerning the two other worlds, the soul world and the world of the spirit. A man's ability to convince himself of the reality of a thing or a being depends on whether he has an organ of perception, a sense for it. It may, of course, easily lead to misunderstanding if we call the higher organs of perception spiritual senses as is done here because in speaking of senses we involuntarily connect the thought of the physical with them. The physical world is, in fact, designated the sensory, in contradistinction to the spiritual. In order to avoid this misunderstanding, we must take into account the fact that higher senses are spoken of here only in a comparative or metaphorical sense. Just as the physical senses perceive the physical, so do the soul and spiritual senses perceive the soul and spiritual worlds. The expression, sense, will be used as meaning simply organ of perception. A man would have no knowledge of light and color had he no eye sensitive to light; he would know nothing of sound had he no ear sensitive to sound. In this connection the German philosopher, Lotze, says rightly, “Without a light-sensitive eye and a sound-sensitive ear, the whole world would be dark and silent. There would be in it just as little light or sound as there could be toothache without the pain-sensitive nerve of the tooth.”

In order to see what is said here in the proper way, one need only think how entirely differently the world must reveal itself to man from the way it does to the lower forms of animal life that have only a kind of sense of touch or feeling spread over the whole surface of their bodies. Light, color and sound certainly cannot exist for them in the same way they do for beings gifted with ears and eyes. The vibrations caused by the firing of a gun may have an effect on them also if, as a result, sensitive areas are excited, but in order that these vibrations of the air exhibit themselves to the soul as a shot, an ear is necessary. An eye is necessary in order that certain processes in the fine matter called ether reveal themselves as light and color. We only know something about a being or thing because we are affected by it through one of our organs.

This relationship of man with the world of realities is brought out extremely well by Goethe when he says, “It is really in vain that we try to express the nature of a thing We become aware of effects and a complete history of these effects would indeed embrace the nature of that thing. We endeavor in vain to describe the character of a man. If instead we put together his actions and deeds, a picture of his character will present itself to us. Colors are the deeds of light — deeds and sufferings . . . Colors and light are, to be sure, linked in the most precise relationship, but we must think of them both as belonging to the whole of nature, because through them the whole of nature is engaged in revealing itself especially to the eye. In like manner, nature reveals itself to another sense.

. . . Nature thus speaks downwards to the other senses — to known, unknown, and unrecognized senses. It thus speaks to itself and to us through a thousand phenomena. To the attentive, nature is nowhere either dead or silent.”

It would not be correct were one to interpret this saying of Goethe as though the possibility of knowing the essential nature of things were denied by it. Goethe does not mean that we perceive only the effects of a thing, and that the being thereof hides itself behind them. He means rather that one should not speak at all of a “hidden being.” The being is not behind its manifestation. On the contrary, it comes into view through the manifestation. This being, however, is in many respects so rich that it can manifest itself to other senses in still other forms. What reveals itself does belong to the being, but because of the limitations of the senses, it is not the whole being. This thought of Goethe corresponds entirely with the views of spiritual science set forth here.

Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears. It is true that the relation of man to these higher senses is rather different from his relation to the bodily senses. It is good Mother Nature who sees to it, as a rule, that these latter are fully developed in him. They come into existence without his help. For the development of his higher senses, however, he must work himself. If he wishes to perceive the soul and spirit worlds, he must develop soul and spirit, just as nature has developed his body so that the might perceive the corporeal world around him and guide himself in it. Such a development of the higher organs not yet developed for us by nature itself is not unnatural because in the higher sense all that man accomplishes belongs also to nature.

Only the person who is ready to maintain that man should remain standing at the stage at which he left the hand of nature, could call the development of the higher senses unnatural. By him the significances of these organs is misunderstood, “unrecognized,” as indicated in the quotation of Goethe. Such a person might just as well oppose all human education because it also develops further the work of nature. He would also have to oppose operations upon those born blind, because almost the same thing that happens to the person born blind when operated upon happens to the man who awakens the higher sense in himself in the manner set forth in the last part of this book. The world appears to him with new qualities, events and facts, about which the physical senses reveal nothing. It is clear to him that through these higher organs he adds nothing arbitrarily to reality, but that without them the essential part of this reality would have remained hidden from him. The soul and spirit worlds are not to be thought of as being alongside or outside the physical world. They are not separated in space from it. Just as for persons born blind and operated upon, the previously dark world flashes out in light and colors, so do things that previously were only corporeal phenomena reveal their soul and spirit qualities to anyone who is awakened in soul and spirit. It is true, moreover, that this world then becomes filled with other occurrences and beings that remain completely unknown to those whose soul and spirit senses are unawakened. (The development of the soul and spirit senses will be spoken of in a more detailed way farther on in this book. Here these higher worlds themselves will be first described. Anyone who denies their existence says nothing more than that he has not yet developed his higher organs. The evolution of humanity is not terminated at any one stage; it must always progress.)

The higher organs are often involuntarily pictured as too similar to the physical organs. It should be understood that these organs are spiritual or soul formations. It ought not to be expected, therefore, that what is perceived in the higher worlds should be only something like a cloudy, attenuated form of matter. As long as something is expected of this kind, no clear idea can be formed of what is really meant here by higher worlds. For many persons it would not be nearly as difficult as it actually is to know something about these higher worlds — of course, at first only about the elementary regions — if they did not form the idea that what they are to see is again merely rarefied physical matter. Since they take for granted something of this kind, they are not at all willing, as a rule, to recognize what they are really dealing with. They look upon it as unreal, and refuse to acknowledge it as something satisfactory. True, the higher stages of spiritual development are accessible only with difficulty. Those stages, however, that suffice for the perception of the nature of the spiritual world — and that is already a great deal — should not be at all difficult to reach if people would first free themselves from the misconception that consists in picturing to themselves the soul and spiritual merely as a finer physical.

Just as we do not know a man entirely when we have only visualized his physical exterior, so also do we not know the world around us if we only know what the physical senses reveal to us about it. Just as a photograph grows intelligible and living to us when we have become so intimately acquainted with the person photographed that we know his soul, so can we really understand the corporeal world only when we gain a knowledge of its soul and spiritual basis. For this reason it is advisable to speak here first about the higher worlds, the worlds of soul and spirit, and only then judge the physical from the viewpoint of spiritual science.

At this present stage of civilization certain difficulties are encountered by anyone speaking about the higher worlds because this age is great above all things in its knowledge and conquest of the physical world. Our words have, in fact, received their stamp and significance in relation to this physical world. We must, nevertheless, make use of these current words in order to form a link with something known. This, however, opens the door to many misunderstanding on the part of those who are willing to trust only their external senses. Much can at first be expressed and indicated only by means of similes and comparisons. This must be so, for such similes are a means by which the seeker is at first directed to these higher worlds, and through which his own ascent to them is furthered. Of this ascent I shall speak in a later chapter, in which the development of the soul and spiritual organs of perception will be dealt with. * (See Addendum 8.) To begin with, man must gain knowledge of the higher worlds by means of similes. Only then is he ready to acquire for himself the power to see into them.

Just as the matter and forces that compose and govern our stomach, heart, brain, lungs, and so forth, come from the physical world, so do our soul qualities, our impulses, desires, feelings, passions, wishes and sensations, come from the soul world. The soul of man is a member of this soul world, just as his body is part of the world of physical bodies. If we want at the outset to indicate a difference between the corporeal and soul worlds, we could say that the soul world is in all objects and entities much finer, more mobile and plastic than the former. It must be kept clearly in mind, however, that on entering the soul world we enter a world entirely different from the physical. If therefore, the words “coarser” and “finer” are used in this respect, readers must be fully aware that something is suggested by way of comparison that is, nevertheless, actually fundamentally different. This is true in regard to all that is said about the soul world in words borrowed from the world of physical corporeality. Taking this into account, we can say that the formations and beings of the soul world consist in the same way of soul substances, and are directed by soul forces in much the same way as is the case in the physical world with physical substances and physical forces.

Just as spatial extension and spatial movement are peculiar to corporeal formations, so are excitability and impelling desire peculiar to the things and beings of the soul world. For this reason the soul world is described as the world of desires or wishes, or as the world of longing. These expressions are borrowed from the human soul world. We must, therefore, hold fast to the idea that the things in those parts of the soul world that lie outside the human soul are just as different from the soul forces within it as the physical matter and forces of the external corporeal world are different from those parts that compose the physical human body. Impulse, wish, longing are names for the substantiality of the soul world. To this substantiality let us give the name astral. If we pay more attention specifically to the forces of the soul world, we can speak of desire-being, but it must not be forgotten that the distinction between substance and force cannot be as sharply drawn as in the physical world. An impulse can just as well be called force as substance.

The differences between the soul world and the physical have a bewildering effect on anyone who obtains a view of the soul world for the first time, but that is also the case when a previously inactive physical sense is opened. The man born blind has first to learn after an operation how to guide himself through the world he has previously known only by means of the sense of touch. Such a person, for example, sees the objects at first in his eyes, then outside himself, but they appear to him as though painted on a flat surface. Only gradually does he grasp perspective and the spatial distance between things. In the soul world entirely different laws prevail from those in the physical. To be sure, many soul formations are bound to those of the other worlds. The human soul, for instance, is bound to the human body and to the human spirit. The occurrences we can observe in it are, therefore, influenced at the same time by the corporeal and spiritual worlds. We have to take this into account in observing the soul world, and we must take care not to claim as a law of the soul world occurrences due to the influence of another world. When, for example, a man sends out a wish, that wish is brought to birth by a thought, by a conception of the spirit whose laws it accordingly follows. Just as we can formulate the laws of the physical world by disregarding, for example, the influence of man on its processes, so the same thing is possible with regard to the soul world.

An important difference between soul and physical processes can be expressed by saying that the reciprocal action in the processes of the soul is much more inward than in the physical. In physical space there reigns, for example, the law of impact. When an ivory ball strikes a ball at rest, the resting ball will move in a direction that can be calculated from the motion and elasticity of the first. In soul space the reciprocal action of two forms that encounter each other depends on their inner qualities. If they are in affinity they mutually interpenetrate and, as it were, grow together. They repel each other if their natures are in conflict. In physical space there are also definite laws of vision. We see distant objects perspectively diminishing. When we look down an avenue, the distant trees appear closer together than those nearby. In the soul space, on the contrary, all objects near or far appear to the clairvoyant at distances apart that are in accordance with their inner nature. This is naturally a source of the most manifold errors for those who enter the soul world and wish to be at home there with the help of the rules they bring from the physical world.

One of the first things a man must acquire in order to make his way about the soul world is the ability to distinguish the various kinds of forms found there in much the same way he distinguishes solid, liquid, or air or gaseous bodies in the physical world. In order to do this, he must know the two most important basic forces to be found in the soul world. They may be called sympathy and antipathy. The nature of any soul formation is determined according to the way these basic forces operate in it. The force with which one soul formation attracts others, seeks to fuse with them and to make its affinity with them effective, must be designated as sympathy. Antipathy is the force with which soul formations repel, exclude each other in the soul world. It is the force with which they assert their separate identities. The part played by a soul formation in the soul world depends upon the proportion in which these basic forces are present in it. In the first place, we must distinguish three kinds of soul formations that are determined by the way sympathy and antipathy work in them. That these formations differ from each other is due to the fact that sympathy and antipathy have in them definitely fixed mutual relationships. In all three both basic forces are present.

To begin with, let us consider the first of these soul formations. It attracts other formations in its neighborhood by means of the sympathy ruling it. Besides this sympathy, there is at the same time antipathy present by which it repels certain things in its surroundings. From the outside such a formation appears to be endowed only with the forces of antipathy. That, however, is not the case. Both sympathy and antipathy are present in it, but the latter predominates. It has the upper hand over the former. Such formations play a self-seeking role in soul space. They repel much that surrounds them, and lovingly attract but little to themselves. They therefore move through the soul space as unchangeable forms. The force of sympathy that they possess appears greedy. This greed appears at the same time insatiable, as if it could not be satisfied, because the predominating antipathy repels so much of what approaches that no satisfaction is possible. This kind of soul formation corresponds with the solid physical bodies of the physical world. This region of soul matter may be called Burning Desire. The part of Burning Desire that is mingled with the souls of animals and men determines in them what we call their lower sensual impulses, their dominating selfish instincts.

In the second kind of soul formations the two basic forces preserve a balance. Accordingly, antipathy and sympathy act in them with equal strength. They approach other formations with a certain neutrality. They act on them as though related, but without especially attracting or repelling. They erect, as it were, no solid barrier between themselves and their surroundings. They constantly allow other formations in their surroundings to act on them. We can, therefore, compare them with the liquids of the physical world. There is nothing of greed in the way such formations attract others to themselves. The activity meant here may be recognized, for example, when the human soul receives the sensation of a certain color. If I have the sensation of a red color, I receive, to begin with, a neutral stimulus from my surroundings. Only when pleasure in the red color is added to this stimulus does another soul activity come into play. What effects the neutral stimulus is the action of soul formations standing in such reciprocal relationship that sympathy and antipathy preserve an equal balance. The soul substance considered here must be described as a perfectly plastic and mobile substance. It does not move through soul space in a self-seeking way like the first, but by such means that its being receives impressions everywhere, and shows itself to have affinity with much that approaches it. An expression that might be applied to it is Mobile Sensitivity.

The third variety of soul formations is that in which sympathy has the upper hand over antipathy. Antipathy produces self-seeking self-assertion. This, however, retires into the background when inclination towards the things in the surrounding world takes its place. Let us picture such a formation within the soul space. It appears as the center of an attracting sphere that spreads over the objects surrounding it. Such formations must be specially designated as Wish Substance. This designation appears to be the right one because through the existing antipathy, although relatively weaker than the sympathy, the attraction works in such a way that it endeavors to bring the attracted objects within the soul formation's own sphere. The sympathy thus receives an underlying tone of selfishness. This wish substance may be likened to the air or gaseous bodies of the physical world. Just as a gas strives to expand on all sides, so does the wish substance spread itself out in all directions.

Higher levels of soul substance characterize themselves in that one of the basic forces, antipathy, retires completely into the background and sympathy alone shows itself to be really effective. Now this sympathy is able to make its power felt primarily within the various parts of the soul formation itself. These parts act with reciprocal attraction upon each other. The force of sympathy within a soul formation comes to expression in what one calls Liking, and each lessening of this sympathy is Disliking. Disliking is only lessened liking, as cold is only a lessened warmth. Liking and disliking is what lives in man as the world of feelings in the more restricted sense of the word. Feeling is the life and activity of the soul within itself. What is called the comfort of the soul depends on the way the feelings of liking and disliking, attraction and repulsion, interact within the soul.

A still higher stage is represented by those soul formations in which sympathy does not remain shut up within the region of their own life. They, and also the fourth stage, differ from the three lower stages by virtue of the fact that in them the force of sympathy has no antipathy opposing it to overcome. It is only through these higher orders of soul substance that the manifold variety of soul formations can unite and form a common soul world. To the degree that antipathy comes into play, the soul formation strives toward some other thing for the sake of its own life, and in order to strengthen and enrich itself by means of the other. Where antipathy is inactive, the other thing is received as revelation, as information. This higher form of soul substance plays a similar role in the soul space to that played by light in physical space. It causes one soul formation to suck in as it were, the being or essence of others for their own sakes; one could also say, to let itself by shone upon by them. Only by drawing upon these higher regions are the soul beings awakened to the true soul life. Their dull life in the darkness opens outwards and begins to shine and ray out into soul space. The sluggish, dull weaving within itself that seeks to shut itself off through antipathy when the substances of the lower regions alone are present, becomes force and mobility that goes forth from within and pours itself outwards in streams. The Mobile Sensitivity of the second region is only effective when formations meet each other. Then, indeed, the one streams over into the other, but contact is here necessary. In the higher regions there prevails a free out-raying and out-pouring. The essential nature of this region is quite rightly described as an “outraying,” because the sympathy that is developed acts in such a way that this expression, taken from the action of light, can be used as a symbol for it. Just as plants degenerate in a dark cellar, so do the soul formations degenerate without the life-giving soul substances of the higher regions. Soul Light, Active Soul Force and the true Soul Life in the narrower sense, belong to these regions and thence pour themselves into the soul beings.

Thus one has to distinguish between three lower and three higher regions of the soul world. These two are linked together by a fourth, so that there results the following division of the soul world.

  1. Region of Burning Desire
  2. Region of Mobile Sensitivity
  3. Region of Wishes
  4. Region of Liking and Disliking
  5. Region of Soul Light
  6. Region of Active Soul Force
  7. Region of Soul Life

Throughout the first three regions, the soul formations receive their qualities from the relative proportions of sympathy and antipathy. Throughout the fourth region sympathy weaves its web within the soul formations themselves. Throughout the three highest, the power of sympathy becomes ever more free. Illumining and quickening, the soul substances of this region flow through the soul space, awakening what, if left to itself, would lose itself in its own separate existence.

Though it should be superfluous, for the sake of clarity it must be emphasized that these seven divisions of the soul world do not represent regions separated one from another. Just as in the physical world, solid, liquid and air or gaseous substances interpenetrate, so in the soul world do Burning Desire, Mobile Sensitivity and the forces of the World of Wishes. Just as in the physical world warmth penetrates bodies and light illumines them, so it is also the case in the soul world with Liking and Disliking, and with the Soul Light. Something similar takes place with regard to the Active Soul Force and the true Soul Life.


 Chapter III. The Three Worlds
 
  1. The Soul World
 
  1. The Soul in the Soul World After Death
 
  1. The Spiritland
 
  1. The Spirit in Spiritland After Death
 
  1. The Physical World and its Connection with the Soul and Spiritland
 
  1. Thought Forms and the Human Aura

 



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