But meditation words are magic words that open soul portals so that divine life can move in. That's why one shouldn't speculate with one's intellect about meditation words, but should open the soul for forces that are higher than merely intellectual ones. If one speculates about them with one's intellect then only forces that are already in one become active. But higher forces are supposed to awaken. One shouldn't want to solve riddles in one's meditation words, one should let them solve riddles, for they're much wiser than the intellect can ever be. That's why one should let them work on one and take in what they permit to flow into one's soul, let them live completely in one's soul.
Meditation words were born from the laws of the spiritual world and didn't arise through speculation. Something special lives in every vowel. Each of the vowels has a different sound value. And just as the soul feels the effect of sounds, so it should devote itself to the pictures that the words mediate to it. In meditation one should try to think as concretely as possible, and to be as far away as possible from abstract ideation.
Let's take a meditation formula that most of you know. In the first line:
"In pure rays of light"
one can imagine something like palely gleaming moonlight that represents the soft light of the Godhead that flows through creation. This mental image should live quite clearly and intimately in the soul at the words:
"In pure rays of light
Gleams the Godhead of the world."
Then come the lines:
"In pure love to all beings
Radiates the godliness of my soul."
Now one tries to permeate soft moonlight completely with one's love, to pour it into oneself, so that the mild light begins to radiate through the warmth of one's love, and in the flood of rays one feels the Godhead glowing in one's soul. In the following words:
"I rest in the Godhead of the world,"
one tries to imagine that divine-spirit is flowing all around one. One can feel as if one were in a lukewarm bath, entirely embedded in divine substance that envelops one's whole being like a mild bath.
"I will find myself
In the Godhead of the world"
With these words one can think of a distant light tower that radiates over to one, and can permeate oneself with the feeling that one will find one's own self in divine things.
But it's not only the pictures that live in the soul during meditation that draw us towards the divine and open the soul's portals. A deep wisdom and a high divine life has also been placed into the vowels. It makes a difference whether this or that vowel resounds in the soul. Let's take the vowel i. This always expresses a centralizing, a striving toward the center. The a(h) means something quite different. It's an expression of an inner worship of the divine. The i strives towards the center of the universe, whereas the a(h) remains distant and bows before the Holiest in devotion. So if we look at our formula:
"In den reinen Strahlen des Lichtes"
in the first i the soul strives towards the divine center, in a(h) it retreats devotedly, and in the second i it hurries towards the divine again. In the second line we have the ae:
"Erglaenzt die Gottheit der Welt."
The ae represents a weakened ah. The worshipful devotion of the ah changes in ae to shy reverence. In holy, shy reverence a man doesn't dare to approach God. But in the following o the soul hurries to embrace the divine completely with sacred love and intimacy. The oalways expresses an embracing that is full of love. The following line:
"In der reinen Liebe zu allen Wesen,"
the i again leads the soul directly into the divine center. Then in ah of-
"Erstrahlt die Goettlichkeit meiner Seele,"
the soul again becomes devotion completely. And just as the shy reverence of ae in the second line changed into an intimate embracing of the divine, so in the fourth line the full, warm worshipping of the ah weakens into a shy wanting to embrace that hardly dares to touch the Godhead in oe. In the fifth line,
"Ich ruhe in der Gottheit der Welt"
the u predominates. This always expresses a resting, a being embedded. Now the soul has been fused with the divine in blessed quiet. In the last two lines,
"Ich werde mich selbst finden
In der Gottheit der Welt,"
the soul is led (i) ever deeper into the center of the world.
This is just one way of understanding the formula, and one small part of the deep wisdom that rests in it. It would be confusing if I wanted to tell you all the deep secrets that are hidden in it. There's no letter and no sign in it that doesn't have a deep, deep meaning. That's the way the divine word of creation resounded when it once let the universe arise. You once heard it sounding, but your souls weren't aware of it yet. At that time you descended from the spirit, and you'll go back there in full consciousness. Born out of the spirit, living in an earthly body, you'll return to the divine spirit of the world through the power of the spirit.
-Rudolf Steiner
https://wn.rsarchive.org/Lectures/GA266/English/UNK1998/19071205e01.html
Meditation words were born from the laws of the spiritual world and didn't arise through speculation. Something special lives in every vowel. Each of the vowels has a different sound value. And just as the soul feels the effect of sounds, so it should devote itself to the pictures that the words mediate to it. In meditation one should try to think as concretely as possible, and to be as far away as possible from abstract ideation.
Let's take a meditation formula that most of you know. In the first line:
"In pure rays of light"
one can imagine something like palely gleaming moonlight that represents the soft light of the Godhead that flows through creation. This mental image should live quite clearly and intimately in the soul at the words:
"In pure rays of light
Gleams the Godhead of the world."
Then come the lines:
"In pure love to all beings
Radiates the godliness of my soul."
Now one tries to permeate soft moonlight completely with one's love, to pour it into oneself, so that the mild light begins to radiate through the warmth of one's love, and in the flood of rays one feels the Godhead glowing in one's soul. In the following words:
"I rest in the Godhead of the world,"
one tries to imagine that divine-spirit is flowing all around one. One can feel as if one were in a lukewarm bath, entirely embedded in divine substance that envelops one's whole being like a mild bath.
"I will find myself
In the Godhead of the world"
With these words one can think of a distant light tower that radiates over to one, and can permeate oneself with the feeling that one will find one's own self in divine things.
But it's not only the pictures that live in the soul during meditation that draw us towards the divine and open the soul's portals. A deep wisdom and a high divine life has also been placed into the vowels. It makes a difference whether this or that vowel resounds in the soul. Let's take the vowel i. This always expresses a centralizing, a striving toward the center. The a(h) means something quite different. It's an expression of an inner worship of the divine. The i strives towards the center of the universe, whereas the a(h) remains distant and bows before the Holiest in devotion. So if we look at our formula:
"In den reinen Strahlen des Lichtes"
in the first i the soul strives towards the divine center, in a(h) it retreats devotedly, and in the second i it hurries towards the divine again. In the second line we have the ae:
"Erglaenzt die Gottheit der Welt."
The ae represents a weakened ah. The worshipful devotion of the ah changes in ae to shy reverence. In holy, shy reverence a man doesn't dare to approach God. But in the following o the soul hurries to embrace the divine completely with sacred love and intimacy. The oalways expresses an embracing that is full of love. The following line:
"In der reinen Liebe zu allen Wesen,"
the i again leads the soul directly into the divine center. Then in ah of-
"Erstrahlt die Goettlichkeit meiner Seele,"
the soul again becomes devotion completely. And just as the shy reverence of ae in the second line changed into an intimate embracing of the divine, so in the fourth line the full, warm worshipping of the ah weakens into a shy wanting to embrace that hardly dares to touch the Godhead in oe. In the fifth line,
"Ich ruhe in der Gottheit der Welt"
the u predominates. This always expresses a resting, a being embedded. Now the soul has been fused with the divine in blessed quiet. In the last two lines,
"Ich werde mich selbst finden
In der Gottheit der Welt,"
the soul is led (i) ever deeper into the center of the world.
This is just one way of understanding the formula, and one small part of the deep wisdom that rests in it. It would be confusing if I wanted to tell you all the deep secrets that are hidden in it. There's no letter and no sign in it that doesn't have a deep, deep meaning. That's the way the divine word of creation resounded when it once let the universe arise. You once heard it sounding, but your souls weren't aware of it yet. At that time you descended from the spirit, and you'll go back there in full consciousness. Born out of the spirit, living in an earthly body, you'll return to the divine spirit of the world through the power of the spirit.
-Rudolf Steiner
https://wn.rsarchive.org/Lectures/GA266/English/UNK1998/19071205e01.html
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