FOUNDATIONS OF ESOTERICISM E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Beschreibung

'It is a cosmic law that what has once taken place can never vanish, but must reappear later in a metamorphosed form. Every thought, feeling and action brought about by man does not only affect the world around him but will re-appear in the future…' (From the Preface)This course of lectures was originally offered as private, strictly verbal instruction to a select group of esoteric pupils. In an atmosphere of earnest study, Rudolf Steiner 'translated' from the Akashic Script valuable concepts of human and cosmic knowledge into words of earthly language – content that is often not to be found in his later lectures. Although working within the Theosophical Society, Steiner was an independent spiritual teacher: '… I would only bring forward the results of what I beheld in my own spiritual research.'The manifold, exact and detailed descriptions of the events of evolution in these lectures form a background to the evolving figure of the human being. The mighty event of the moon leaving the Earth, vividly described, took place – according to Rudolf Steiner – in order to provide an environment suited to human progress. The wonderful moment when the higher being of man descended in a bell-like form and enveloped the lower human body, still on a level with the animals, depicts what eventually provided human beings with a body suited to the development of the self or 'I'. Spiritual beings and the great initiates led humanity along the path it was destined to tread.Rudolf Steiner presents a sweep of occult knowledge, including the phases of planetary evolution, various myths and symbols, human physical and spiritual organs, illness, reincarnation, and much more. Also included are unexpected insights into specific phenomena such as dinosaurs, bacteria, radiation, black and white magic, the Sphinx and Freemasonry.

Leseprobe

FOUNDATIONS OF ESOTERICISM

Notes of an esoteric course in the form of thirty-one lectures given in Berlin between 26 September and 5 November 1905

RUDOLF STEINER

Translated by Vera and Judith Compton-Burnett

RUDOLF STEINER PRESS

Rudolf Steiner Press

Hillside House, The Square

Forest Row, RH18 5ES

www.rudolfsteinerpress.com

First English edition 1983

This revised edition 2019

Originally published in German under the title Grundelemente der Esoterik (volume 93a in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on notes that were not reviewed by the speaker. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Re-edited for this edition by Brendan McQuillan

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag This translation © Rudolf Steiner Press 2019

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 613 5

Cover by Morgan Creative

Typeset by DP Photosetting, Neath, West Glamorgan

Printed and bound by 4Edge Ltd., Essex

Contents

Note by the Editor to the 2019 English Edition

Introductory remarks by the Editor to the First German Edition.

Translators’ Preface to the Original English Edition

Lecture 1, 26th September 1905

Significance of the symbol of the snake. Invertebrate and vertebrate animals—System of the solar plexus and the spinal chord. Inner study of man with the help of the Kundalini fire. Twelve stages of consciousness: seven appertaining to man, five to the creative gods. The Twelve apostles as the twelve Christ-permeated stages of consciousness.

Lecture 2, 27th September 1905

Activity, wisdom, will: three leading concepts in esotericism. Life after death. The appearance of the Guardian of the Threshold as the Double. The significance of Christ’s death of atonement. The influence of Ulfilas on the German language. The chaos of the activity of the West and the tranquillity of the wisdom of the East.

Lecture 3, 28th September 1905

Stages of Consciousness in the three kingdoms of Nature and of Man. The plant world as sense organ of the Earth. The organ of orientation in the root of the plant and the corresponding organ of orientation in the human ear. The cross as the symbol of the evolution of direction in man, animal and plant. Plant consciousness on the Mental Plane; that of sensitive plants, idiots and animals on the Astral Plane, of minerals on the Higher Mental Plane. Human consciousness on the Physical Plane and its development to higher stages. The riddle of the Sphinx as indication of the future form of man.

Lecture 4, 29th September 1905

Consciousness of the bees and ants. Alchemy and the Philosopher’s Stone. Relationship of the kingdoms of Nature to each other. The being of man in the future.

Lecture 5, 30th September 1905

The conditions of bodies: solid, liquid, gaseous; the four kinds of ether: warmth, light, chemical and life ether and their life on the seven planes. Relationship between the passive and active organs: ear and speech, i.e., larynx; heart and pituitary gland (hypophysis); eye and pineal gland (epiphysis). The developmentof the hypophysis into an active warmth-organ, the epiphysis to an active organ of vision. Tolstoy. Ulfilas.

Lecture 6, Ist October 1905

The difference between receptive and creative beings in connection with the Blavatskian sequence of seven stages of being, to which man belongs: 1. receptive elemental beings; 2. man as a receptive and creative intermediate being; 3. the ‘pure man’ of the pre-Lemurian Age: Adam Cadmon and the development of the warm and cold-blooded animals; 4. Bodhisattvas: human beings who have become creative for the purpose of regulating the continuity of evolution; 5. Nirmanakayas: creative beings reaching out beyond the Earth who are able to bring new impulses into Earth evolution; 6. Pitris (Fathers): beings able to sacrifice themselves; 7. The actual gods. Heart and gall.

Lecture 7, 2nd October 1905

Development of the beings on the Old Moon. Moon—Cosmos of Wisdom. Jehovah a rank of the hierarchies. Transition from the Old Moon to the Earth. Beginning of human incarnations: union of two different kinds of beings (spiritual & physical parts) resulting in birth and death; the degree of balance in the gradual reciprocal adaptation of the spiritual and physical parts. Pastand future developmentof speech in connection with consciousness, life and form.

Lecture 8, 3rd October 1905

Reincarnation, development of civilisation and the zodiac. Christianity and the teaching of reincarnation. Water or the drinking of wine in relation to knowledge of reincarnation. The Trappist Orders. The Augustinian teaching of predestination.

Lecture 9, 4th October 1905

The physical body as the oldest and most perfected part of the fourfold human organism. Self-awareness and sense-observation. The seven senses in relation to the seven planes and conditions of substance. The nature of the future Jupiter as the result of the thoughts, feelings and will impulses of present-day man. Materialism, a karmic resultof earlier idealistic periods. The founding of towns and the Lohengrin saga. Causes of illnesses.

Lecture 10, 5th October 1905

The formation of the etheric body as the opposite of the physical body: the feminine etheric body of the man, and the masculine etheric body of the woman. The forms and colours of the astral body and its sheath: the auric egg. The development of the human auric egg through seven conditions of form of the earth. The membering of the human auric egg. The individualised astral light. Reading in the Akasha.

Lecture 11, 6th October 1905

Man’s participation in the physical, astral and mental world. The developmentof self-consciousness during the descent to the physical plane. The re-ascent to the higher planes through schooling towards selflessness in wishes and thoughts. The possibility of development towards freedom on the physical plane. Action and reaction as the technique of karma.

Lecture 12, 7th October 1905

The origin of the physical body. The Kundalini fire as means of investigation into occult anatomy. The work of the Deva-forces on the bodily sheaths and the gradual loosening of the Deva-forces through the ego. The working of the Devas in the life after death. Sojourn in Devachan and re-embodiment. Life after death in the case of suicide and death by violence.

Lecture 13, 8th October 1905

Dionysius the Areopagite and his teaching about the Gods. The structure of the Church, an outer image of the inner hierarchical ordering of the world. Alteration in the forms of the flora, fauna and mineral kingdom through the work of man after death. The activity and nature of the Devas and the Planetary Spirits.

Lecture 14, 9th October 1905

Man’s sojourn in Devachan between death and a new birth. The formation of devachanic organs on Earth through spiritual activity and soul relationships (Life in the Groups). The physical world as world of causes, Devachan as world ofeffects. Three stages of pupil-ship. The eighth sphere. The twelve Nidanas or forces of Karma.

Lecture 15, 10th October 1905

The impulse given through the Rosicrucians to European history from the fourteenth century to the time of the French Revolution. In the Rosicrucian schools basic Theosophy was taught. The three basic concepts, Wisdom, Beauty, Power, in connection with the transformation of the mineral, plant and animal kingdoms. The twelve forces of Karma (Nidanas).

Lecture 16, 11th October 1905

How Karma works in relation to deeds, words and thoughts. The opposite of Karma: creation out of nothing. The experience of Nirvana.

Lecture 17, 12th October 1905

The three stages of thought-life: Abstract Thoughts, Imagination, and Intuition. Father, Son (Word) and Holy Spiritor First, Second, Third Logos—Karma and the five Skandhas.

Lecture 18, 16th October 1905

The human beings of the Atlantean and Lemurian Ages. The two-fold origin of human nature and its union in the Lemurian Age. The Eighth Sphere. The two-fold structure of the physical, etheric and astral body of present-day man.

Lecture 19, 17th October 1905

Certain species of Elemental Beings in the Astral World—Asuric Beings—Jehovah as the God of the descending Kama-principle; Christ, the ascending Buddhi-Principle—Black and White Magic. Natural and induced Elemental Beings.

Lecture 20, 18th October 1905

Beings and experiences in the Astral World. Black and White Magic. Necessity of a strict schooling for forming judgments about the Astral World. Technique of reincarnation. The memory tableau immediately after death and the vision of the future preceding new birth.

Lecture 21, 19th October 1905

The technique of reincarnation: the law of effect and counter-effect in relation to actions, feelings and thoughts. The necessity for artistic activity in theosophical life. The passage through the Astral and Devachanic World in the life after death and the preparation for the next Earth life.

Lecture 22, 24th October 1905

The problem of death as a question of consciousness. The duality: inner kernel of being (Monad) and physical-astral man; their various forms of development until their unification in the Lemurian Age. The beginning of Karma. Wisdom, Beauty, Strength as reflection of Manas, Buddhi and Atma.

Lecture 23, 25th October 1905

Fructification with the Spirit (Monad) in the Lemurian Age. The previous stages of Earth evolution: Old Saturn, Sun and Moon. The Sun and Moon ancestors of Man. Opposition between the intentions of Jehovah and the Luciferic Principle. The coming into being of the two sexes and also of birth and death. The changing direction of the Earth axis. Arising of original (Ur) Karma. Conflictbetween Jehovah and Lucifer. Christianity and the teaching of Reincarnation and Karma.

Lecture 24, 26th October 1905

Survey of Earth evolution I: Races, Globes, Rounds.

Lecture 25, 27th October 1905

Survey of Earth evolution II: Planets or states of consciousness, Rounds or elementary kingdoms, Globes or conditions of form; in Christian terminology: Power, Kingdom and Glory.

Lecture 26, 28th October 1905

Survey of Earth evolution III: The Fourth Earth Round. Separation of Sun and Moon. The Union of the human astral body with the Monad. Intervention of the impulse of Luciferic Beings and the battle between Jehovah and Lucifer. Elemental beings in the Atlantean Age. The origin ofmetals. Names of the days of the week and their connection with the planetary evolution of the Earth.

Lecture 27, 30th October 1905

The Three Logoi, or Form, Life and Consciousness (Creation out of Nothing) as three stages of evolution. Elemental Beings and the arising of Astral Beings through the physical deeds of man.

Lecture 28, 31stOctober 1905

The senses in connection with the different ethers. Connection between microcosm and macrocosm. The development of differentstages of consciousness during the epochs of the Post-Atlantean Age.

Lecture 29, 3rd November 1905

Karmic connections in the relationships of peoples. Illnesses connected with particular times and nations. Class opposition and national morality. Michael’s battle against the God Mammon in the seventies of the nineteenth century. The War of All against All and its remedy in the basic principle of brotherhood. The origin of oxygen, breathing. Connection of freedom with birth, death and illness. Origin of fever. The Riddle of the Sphinx, a secret of the future.

Lecture 30, 4th November 1905

Development of the different forms of nourishment; origin and significance of drinking wine. The social aspect of West and East in regard to production and consumption.

Lecture 31, 5th November 1905

Concerning Old Atlantis and the formation of the Fifth Root-Race or the Post-Atlantean Age. Development of the Post-Atlantean Age through the Indian, Persian, Chaldean and European civilisations. Present-day materialism. Preparation for a new civilisation the task of Central Europe.

Schematic Survey of the Stages of World-Evolution

Notes

Glossary of Indian-Theosophical terms

Note by the Editor to the 2019 English Edition

In her introductory remarks as editor to the first German edition, Hella Wiesberger indicated that the entire Foundations of Esotericism lecture course was private verbal instruction for a small number of active members of the then Theosophical Society. They had been personally invited to take part in a course intended to form a basis for group work, and they shared a great interest in the content of the writings of Madame H. P. Blavatsky, a co-founder of the Theosophical Society.

Blavatsky’s principal work The Secret Doctrine used the obscure language of ancient Indian and other Eastern spiritual teachings, and so Rudolf Steiner’s audience was familiar with this terminology. Rudolf Steiner was however able to interpret Blavatsky’s writings using a much more accessible language than the original, and this, combined with his audience’s keen interest in Blavatsky’s writings, led to the course including valuable aspects of human and cosmic knowledge that are not found in Rudolf Steiner’s later lectures.

Gradually as he emancipated himself from the Theosophical Society, Rudolf Steiner introduced alternative and more accessible expressions, originating in Western spiritual knowledge, to replace the Eastern terminology. However much of the ancient terminology of the Theosophical Society is still evident in the course.

Due to the many social and cultural changes that have taken place in the nearly one and a half centuries since The Secret Doctrine was first published, certain of the original Theosophical Society expressions have raised questions. Among these are the terms ‘Sub-Race’ and ‘Root-Race’ used to describe historic and pre-historic time periods which have a cosmological scale. The use of the word ‘Sub-Race’ in theosophical terminology was a measure or unit of time, essentially related to the average time it takes for the so-called vernal point, that is to say, the point where the sun rises in the spring, to traverse through one of the twelve constellations, or signs of the Zodiac; this is approximately 2,160 years. Rudolf Steiner considered that these periods of cosmological time have a spiritual significance related to the concept of reincarnation; because the periods are so long they become associated with such vastly different cultural development that human individuals find it essential for their own development to experience each of these successive cultural periods in incarnation, that is, in a physical body on earth, usually, but not without exception, once as a man and once as a woman. Every human being is seen to use these Sub-Races or Cultural Periods as stepping stones in their own individual development.

The word ‘Root-Race’ corresponds to the average time it takes for the vernal point to traverse through seven Sub-Races, or approximately 15,000 years. Rudolf Steiner related these periods to even longer measures of cosmological time during which great continents might grow and decay and provide focal points for the development of humanity.

It is important to point out that the expressions ‘Sub-Race’ and ‘Root-Race’ do not have an ethnic connotation and that the first principle of the Theosophical Society co-founded by Madame Blavatsky in 1875 reads: ‘To form a nucleus of the universal brotherhood of Humanity without distinction of race, creed, sex, caste or colour’.

Brendan McQuillan

London 2019

Introductory Remarks by the Editor to the First German Edition

In his autobiography The Course of My Life, Rudolf Steiner describes how at the turn of the century he was requested to hold theosophical lectures for what at that time was a very small theosophical circle in Berlin. He said he was willing to do so, but emphasised that he would only be able to speak about what lived within him as Spiritual Science. His first course of lectures given during the winter of 1900/01 was published at the request of the circle, compressed into book form under the title Mysticism at the Dawn of the Modern Age. Because the results of his own spiritual knowledge contained within it were accepted in the General Theosophical Society, there was ‘no longer any reason to refrain from bringing this spiritual knowledge in my own way before the theosophical public, which was at that time the only one which entered eagerly into these spiritual matters. I was not bound by any sectarian dogmatism; I remained someone who spoke out freely what he believed himself able to speak out entirely in accordance with what he himself experienced as the world of spirit.’

During the next winter—1901/02—there followed a second series of lectures which was published in the summer of 1902 in book-form as Christianity as Mystical Fact. Immediately afterwards the German Section of the Theo-sophical Society was founded with Rudolf Steiner as General Secretary. Here ‘I was able to unfold my anthroposophical activity before an ever-increasing public. Nobody remained in any doubt about the fact that in the Theosophical Society I would only bring forward the results of what I beheld in my own spiritual research.’

This was the beginning of an ever-increasingly intensive activity in the sphere of spiritual-scientific lectures. In June 1903 appeared the first number of Lucifer (later Lucifer-Gnosis), ‘Magazine for Soul-life and Spiritual-culture Theosophy’. In the Spring of 1904 appeared the fundamental work Theosophy—An introduction to Supersensible World-Knowledge and Human Destiny. There immediately followed in Lucifer the description of the path of schooling in the articles, ‘How to attain Knowledge of the Higher Worlds’ and the presentation of a spiritual-scientific cosmology in the articles, ‘From the Akasha Chronicle’. (In English—Cosmic Memory.)

Thus the German Section of the Theosophical Society was gradually builtup by Rudolf Steiner and his closestco-worker Marie von Sivers, later Marie Steiner, into a far-reaching, Central European, spiritual-scientific movement. From the beginning it was this work of anthroposophical teaching represented by Rudolf Steiner which later, owing to internal difficulties, took on independent existence as the Anthroposophical Society.

At the time when Rudolf Steiner gave the lecture-course entitled ‘Foundations of Esotericism’, now for the first time appearing in book-form, the work was still in the initial stage of its development. Rudolf Steiner therefore always still made use of the expressions ‘theosophy’ and ‘theosophical’ and for the description of planetary evolution and the members of man’s being, and so on, the Indian terminology usual in theosophical literature, to which at that time his audiences were accustomed. He makes special mention of the value of this terminology in the fifteenth lecture of this course. In his articles at that time and in his book, Theosophy, he nevertheless makes use of expressions about which in 1903 he said in the magazine Lucifer, that ‘for certain reasons he borrowed these expressions from an occult language which, in its terminology, deviates slightly from that in the published theosophical writings, but with which in essence it is naturally in complete agreement.’ Later he replaced these theosophical expressions ever more and more by those adapted to our European culture. The explanations necessary for this course are to be found at the end of the volume.

In the lectures the frequently recurring use of names taken from the writings of H. P. Blavatsky is to be explained by the fact that the audiences at this time were intensively occupied with the teachings of the founder of the Theosophical Society and, because of the difficulty of understanding their meaning, they often brought their questions to Rudolf Steiner. So, again and again he explained Blavatsky’s indications from her principal work The Secret Doctrine; in particular those in the third volume dealing with esotericism.

The entire course was in fact private verbal instruction, thus not intended for the general circle of members, but only for a few active members who were personally invited to take part. It was intended to provide a certain basis for their own group work. For this reason there is no complete shorthand report, but only notes which certain of his hearers made for their personal use. These notes have a strongly aphoristic character which should be borne in mind if, owing to their shortened and condensed content, or also as a result of gaps in the text, they are not always entirely comprehensible. If today these notes appear in the Complete Edition it is because on the whole they are certainly reliable, and also because they provide us with valuable aspects of human and cosmic considerations which are not to be found in this form in Rudolf Steiner’s later lectures. For the clarification and further understanding of many points, particularly those of a cosmological character, one should refer to the works written at about the same time, i.e. Cosmic Memory and Theosophy.

Hella Wiesberger

Translators’ Preface to the Original English Edition

We shall best realise the significance of these 31 lectures given in 1905 if we transpose ourselves still further back in time to the year 1902, when, during her first personal conversation with Rudolf Steiner, Marie von Sivers, later Marie Steiner, put to him the all-important question: ‘Would it not be a very important thing to found an Occult Society suited to people of the West?’ His response to this question was to begin laying the foundations of what was to become his greatest creation, the worldwide Anthroposophical Society.

A small number of Berlin theosophists gathered round him and formed a group to which he began imparting the basic elements of Spiritual Science, ‘translating’—the expression was his—direct from the Akashic Script into the words of an earthly language. The mood of these first meetings was profoundly earnest. They were strictly private. If anyone wished to join the group he was only admitted after Marie von Sivers had taken him through all the material already given. There was at that time no stenographer, and she, together with two members of the group, took copious notes, and as soon as possible after the meeting wrote the lecture out from memory. Later they compared their drafts and decided upon the final version. These manuscripts still exist and when these lectures were published in the complete edition of Rudolf Steiner’s works they were again used to check their content.

When we remember that, as yet, the Ancient Wisdom upon which Theosophy was based did notinclude the immortality of the individual, or the eventual development, made possible by the Mystery of Golgotha, of individual human freedom, we can see that Rudolf Steiner had to give an entirely new direction to the thoughts of his hearers.

Thus we find that the manifold exact and detailed descriptions of the events of evolution form in a sense the background to the evolving figure of man. The mighty event of the Moon leaving the Earth, most vividly described, took place in order to provide an environment suited to his progress.

The wonderful moment when the higher being of man descended in a bell-like form and enveloped the lower human form, still on a level with the animals, depicts what eventually provided him with a body suited to the development of the ego, the I. Spiritual Beings and the great Initiates led him along the path he had to tread.

Where do we look today for these ego-endowed human beings? They are within each one of us. We stand poised between guidance and responsibility. Let us turn our thoughts from the past to the future. One of the most impressive Basic Elements tells how the present conduct of life can affect the far distant future. It is a cosmic law that what has once taken place can never vanish, but must reap-pear later in a metamorphosed form. Every thought, feeling and action brought about by man does not only affect the world around him but will re-appear on the future Jupiter as the equivalent of the kingdoms of nature of our earthly world; for, to quote Rudolf Steiner’s words, ‘Jupiter will be a man-made Planet’.

Vera and Judith Compton-Burnett

Lecture 1

Berlin, 26th September 1905

In all esoteric teaching it is important to learn how we should look at the things around us. Naturally everyone experiences something or other when looking at a flower or anything else in the environment. It is however necessary to gain a higher standpoint, to penetrate more deeply, to connect specific observations with every object. This is the basis, for instance, of the profound medical insight of Paracelsus. He sensed, felt and perceived the force inherent in a particular plant and the relationship of this force to some corresponding function in man. For example he perceived which organ of the human body was affected by Digitalis purpurea (foxglove).

To make this manner of observation clear we will take a particular example. All religions have symbols. We hear much about these today, but such explanations are usually external and arbitrary. Profound religious symbols are however drawn out of the very nature of the things themselves. Let us consider for instance the symbol of the serpent, which was imparted to Moses in the Egyptian Mystery Schools. We will consider what inspired him, what gave him Intuition.

A fundamental difference exists between all those animal creatures having a vertebral column and those, such as beetles, molluscs, worms and so on which have none. The entire animal kingdom falls into the main sections of the vertebrate and the invertebrate animals. In the case of the invertebrates one can put the question: Where are their nerves situated? For the principal nerve-cord passes through the spinal column. The invertebrates however do also have a nervous system, as is the case with human beings and vertebrate animals. With the latter it is distributed outside of the spinal column, running alongside it. This, together with the solar plexus, is called the sympathetic nervous system. The invertebrate animals also possess the same system; however it has more significance for them than for the vertebrates and man. With the invertebrates this system is much more closely connected with the rest of the world than the nervous system in man’s head and spine. The activity of man’s nervous system can be obliterated in a condition of trance; then the sympathetic nervous system comes into action. This occurs for instance in the case of somnambulists. The consciousness of the sleepwalker is spread out over the whole life of the environment and goes over into the other beings surrounding us. The somnambulist experiences things that are outside as if they are within him. The Life-ether is the element which everywhere streams around us, and the solar plexus is its mediator. If we were only able to perceive with the solar plexus we should live in intimate communion with the whole world. This is how it is with the invertebrate animals. For instance, such a creature feels a flower as being within itself. In the earth organism the invertebrate animal is somewhat similar to the eye and ear in man. It is part of the organism. There is actually a common spiritual organism which perceives, sees, hears and so on through the invertebrate animals. The Earth-Spirit is such a common spiritual organism. Everything which we have around us forms the body for this common spirit. Just as our soul creates eyes and ears in order to perceive the world, so does this common Earth-Soul create the invertebrate animals as eyes and ears in order to see and hear the world.

In the evolution of the Earth there came a time when a process of separation set in. A part separated itself off, as though in a tube. Only when this point of time was reached did it become in any way possible for some beings to develop which could become separate entities. The rest are members of the one Earth-Soul. Then for the first time a special grade of separation began. For the first time the possibility arose that one day something would be able to say ‘I’ to itself. This fact—that there are two epochs on the Earth, the first, the epoch when there were no animals having a nervous system enclosed within a bony tube; and the second, the epoch in which such animals came into being—this fact is distinctly expressed in all religions. The snake is the first to enclose within a tube the selfless undifferentiated gaze of the Earth Spirit, thus forming the basis of ego-hood. This fact was impressed on their pupils by the esoteric teachers in such a way that they were able to say to themselves: ‘Look at the snake and you will see the sign of your ego’. This had to be accompanied by the vivid experience that the independent ego and the snake belong together. Thus an awareness of the significance of the things around us was developed, so that the pupils endowed each being in the realm of Nature with the appropriate feeling-content. Moses also was forearmed by such an experience when he went out from the Egyptian Mystery Schools, and so he lifted up the snake as a symbol. In those schools one did not learn in such an abstract way as one does nowadays; one learned to comprehend the world out of one’s own inner perception.

Today we have a description of the human being based on the external investigation of the different parts of his organism, but we can also find man described in old mystical and occult works. These descriptions, however, have arisen in quite another way than by anatomical examination. They are indeed of far greater exactitude and much more correct than what is described today by the anatomist, for he only describes the corpse. The old descriptions were gained in such a way that the pupils, through meditation, through inner illumination, became visible to themselves. By means of the so-called Kundalini Fire1 man is able to observe himself from within outwards. There are different stages of this observation. The exact, correct observation appears at first in symbols. If man concentrates for instance on his spinal cord, it is a fact that he always sees a snake. He may perhaps also dream of a snake, because this is the creature which was placed out in the world when the spinal cord was formed, and has remained at this stage. The snake is the spinal column projected into the external world. This pictorial way of seeing things is astral vision (Imagination). But it is only through mental vision (Inspiration) that the full significance is revealed.

This path of knowledge leads man to the recognition of the connection between microcosm and macrocosm, so that he is able to divide himself up among the kingdoms of Nature and identify which part of the world each one of his organs belongs to. The old Germanic myth distributes the giant Ymir2 in this way. The dome of the heavens is made from his skull; the mountains from his bones and so on. That is the mythological presentation of this inner vision. Each part of the world reveals to the esotericist its connection with something in himself. The inner relationship then becomes apparent. All religions point to this kind of intensive development. The Gospels also indicate it. The esotericist says to himself: Everything in the surrounding world—stones, plants and animals are signposts along the path of my own evolution. Without these kingdoms I could not exist. This consciousness fills us not only with the feeling that we have risen above these kingdoms, but also with the knowledge that our existence depends upon them.

There are seven grades of human consciousness: trance consciousness, deep sleep, dream consciousness, waking consciousness, psychic, super-psychic and spiritual consciousness. Actually there are in all twelve stages of consciousness3; the remaining five others are creative stages, those of the Creators, of the creative Gods. These twelve stages are related to the twelve signs of the zodiac. The human being must pass through the experiences of these twelve stages. He has ascended through the trance, deep sleep and dream consciousness up to the present clear day-consciousness. In the succeeding stages of planetary evolution he will reach still higher stages. All those which he has already passed through he will also retain within him. The physical body has the dull trance consciousness as this was gained by man on Old Saturn. The human etheric body has the consciousness of dreamless sleep, as this developed on Old Sun. The astral body dreams in the same way as one dreams during sleep. Dream consciousness derives from the Old Moon period. On our present Earth, man achieves waking consciousness. The ego, the I, has clear day-consciousness.

Higher development consists in this, that one casts out what is in one’s own being in the same way as man has cast out the snake, thereby retaining the snake on a higher level in his spinal cord. With still further development human beings will not only cast out stones, plants and animals into the world, but also stages of consciousness. In a hive of bees, for example, there are three kinds of beings which have a soul in common4. Seemingly quite separated beings carry out a common work. In the future this will also be the case with man; he will separate off his organs. He will have to control consciously from outside all the single molecules of his brain. Then he will have become a higher being. This will also be so with his stages of consciousness. One can imagine a lofty being who has put forth from himself all twelve stages of consciousness. He himself is then present as the thirteenth and will say: I could not be what I am if I had not separated off from myself these twelve stages of consciousness. The twelve apostles represent the stages of consciousness through which the Christ passed. This can be recognised in the thirteenth chapter of St. John in the description of the Washing of the Feet5, which indicates that Christ is indebted to the apostles for his attainment of the higher stages of consciousness: ‘Verily, Verily, I say unto you, the servant is not greater than his lord’. The more highly developed being has left the others behind on the way and has himself now become their servant. Not many people understand the meaning of these words; nevertheless, when they hear this story, feeling prepares them for understanding. And, for example, in the first centuries after Christ, through these stories, our feeling life has been prepared. Otherwise, our causal body would not have been sufficiently prepared to receive the truth. It is through pictorial forms that the soul is prepared. That is why in earlier times the great initiates, with their outlook far into the future, taught people by means of stories. Even today such teachers have a conception of what will be brought about in the future by the teachings of Theosophy. At present man has both good and evil in him-self. In the future this will become apparent outwardly as a kingdom of good and a kingdom of evil6. And how those who are good will have to deal with those who are evil at some time in the future—this is what is being implanted in the soul today through the concepts of Theosophy. At first people were given pictures, today they receive concepts and, in the future, they will have to act in accordance with these in their practical life.

Lecture 2

Berlin, 27th September 1905

Today we will concern ourselves with three important ideas connected with parts of human nature. These may be said to form guiding threads through the entire world. They are as follows: Activity or Movement; Wisdom, which is also called Word; and thirdly Will. When we speak of activity we usually mean something very general. The esotericist however sees in activity the foundation of the whole universe as it surrounds us; for the esotericist the original form of the universe is a product of activity. What seems finished is still really a stage of continuous activity, a point in continuity. The whole world is in ceaseless activity. In reality this activity is Karma.

When speaking about the human being, we speak of his astral body as being Karma, as being activity. Actually the astral body is that part of the human being which is closest to him. What man experiences, so that he differentiates between well-being and misfortune, happiness and sorrow, emanates from his astral body. Love, passion, joy, pain, ideals, duty, are bound up with the astral body. When one speaks of joy and sorrow, desires, wishes, etc., one is speaking of the astral body. Whereas the human being continually experiences his astral body, the seer perceives its form, which is in continuous transformation. At first, so long as man has not yet worked upon it, it is undifferentiated. In our time however, man works upon it constantly. When he distinguishes between what is allowed and what is forbidden, he works into it out of his ego, his I. Since the middle of the Lemurian Age (the Third Root-Race) and until the middle of the Sixth Root-Race man works upon his astral body.

Why does the human being work upon the astral body? He works upon it because, in the sphere of activity, every single activity calls forth a counter-effect. If we rub our hand on a tabletop it becomes hot. The warmth is the counter-effect of our activity. Thus each activity calls forth another. Through the fact that certain animals migrated to the dark caves of Kentucky they no longer needed their eyesight to find their way about but only sensitive organs of touch. As a result the blood withdrew from their eyes and they became blind. This was the result of activity, of their migration into the caves of Kentucky7.

The human astral body is in continual activity. Its life consists in this. In a narrower sense this activity is called human karma. What I do today has its expression in the astral body. If I give somebody a blow, that is activity and calls forth a counter-blow. This is balance restoring justice—karma. Every action calls forth its counter-action. With this must be considered the concept of cause and effect. In karma there is always something needing to be brought into balance; something further is always demanded.

The second guiding thread in human nature and in the universe is wisdom. Just as karma has something needing to be balanced, wisdom has something of rest, of equilibrium. It is therefore also called rhythm. All wisdom, according to its form, is rhythm. In the astral body there may perhaps be much sympathy, then there is much green in the aura. This green was once called forth as complementary colour.

Originally, instead of the green, there was red, for a selfish instinct. That has been changed into green through activity, karma. In wisdom, in rhythm, everything is completed, balanced. In man everything rhythmical, filled with wisdom, is in the etheric body. The etheric body is therefore that in man which represents wisdom. In the etheric body repose, rhythm holds sway.

The physical body actually represents the will. Will, in contrast to absolute rest, is the creative element, that which is productive. Thus we have the following ascent: firstly karma, activity, what needs to be balanced; secondly wisdom, what has been brought to rest; thirdly will, such an overabundance of life that it can sacrifice itself. Thus activity, wisdom, will, are the three stages in which all being flows.

Let us study from this point of view the human being as he stands before us. In the first place man has his physical body. As he is at the present time, he has no influence at all upon his physical body. Physically what man is and does is brought about from outside by creative forces. He cannot himself regulate the movement of the molecules of his brain; neither can he control of himself the circulation of the blood. In other words, the physical body is produced independently of man and is also sustained for him by other forces. It is as if it were only lent to him. Man is incarnated into a physical body produced for him by other forces. The etheric body too is in a certain respect produced for him by other powers. On the other hand, the astral body is formed partly by other powers, partly by man himself. That part of the astral body which is formed by man himself becomes his karma. What he himself has worked into it must have a karmic effect. This is the undying, the non-transient in him. The physical body has come about through the karma of other beings; but that part of man’s astral body in which he has worked since the Lemurian Age, that is his karma. Only when man through his work has transformed the whole of his astral body will he have reached the stage of freedom. Then the whole of his astral body will have been transmuted from within. He is then entirely the result of his own activity, of his karma.

If we select some particular stage of development we always find a part of man’s astral body which is his own work. However, that part which is the result of his own work lives also in the etheric body and the physical body. So in the physical body lives also what man has made out of himself; through the physical body it lives in the physical world. He would be unable to form concepts about the physical world if he did not work in it through his organs. What the human being experiences in his astral body he builds into himself. In what he observes in the physical world his three bodies are active; for instance when he sees a red rose, all three bodies are engaged. To begin with he perceives red. In this the physical body is engaged. In a camera obscura the rose makes the same impression. Secondly, the rose is conceived in the etheric body as a living idea. Thirdly, the rose gives pleasure to the person, and in this the astral body is engaged. These are the three stages of human observation; the innermost part of man works into the external world by means of the three bodies. What man takes in from the outer world, he takes in through these three bodies.

Desire underlies all those things involving human activity or karma. Man would have no reason to be active if he had no desires. He has however the desire to take part in the world surrounding him. This is why we also call his astral body his body of desires.

An inner connection exists between man’s activity and his organs. He needs his organs both for the lowest and the highest impulses. He also needs them in art. When someone has once and for all absorbed everything from the world, he has no further use for his organs. Between birth and death man accustoms himself to perceive the world through his organs. After death what he is thus accustomed to, must slowly be put aside. Still wishing to make use of his organs to perceive the world, he finds himself in the condition which is called Kamaloka. It is a condition in which there is still desire to perceive through organs which are however no longer there. If after death a person had no further desire to use his organs, Kamaloka would no longer exist for him. In Devachan everything which man formerly perceived around him with his organs, is there perceived from within without organs.

Karma, man’s activity through the astral body, is something which has not reached a state of balance. When however the activity gradually comes into a state of balance, equilibrium is brought about. If one strikes a pendulum it gradually reaches a state of balance. Every activity which has not reached a state of balance finally comes to rest. Irregu-larities which are small in number can be observed, but when they are extremely numerous they balance each other. By means of an instrument, for instance, one can observe the irregularities caused in a town by electric trams. In a small town, where the trams are fewer the instrument continually shows strong oscillations, but in a big town, where the movement is greater and more frequent, the instrument is much quieter, because the many irregularities dampen each other and equalize themselves. So also is it in Devachan with each single irregularity.

In Devachan man looks into himself. He observes what he has taken in. He must observe this for as long as is needed for it to reach a rhythmical condition.

A stroke calls forth a counter-stroke; but only through many intermediate happenings does the counter-stroke return. The effect however persists during the intervening period. The interrelationship between stroke and counter-stroke is worked over in Devachan and transformed into wisdom. What has been worked over and transformed into wisdom is metamorphosed in man into rhythm in contradistinction to activity. What has been changed into rhythm passes over into the etheric body. After Devachan one has become wiser and better because in Devachan all experiences have been worked over. That part of the astral body which has been worked into the etheric body as rhythm, is immortal. When a man dies, that part of the astral body which he has worked over and transformed is preserved, also the very small part of the etheric body which has been worked through; the remaining part of the etheric body is dissolved in the cosmic ether. In so far as this very small part has been worked through, to that degree is his etheric body immortal. Hence when he returns he again finds this small part of the etheric body. What needs to be added to bring about completion determines the duration of his stay in Devachan.