The Rudolf Steiner Archive

If we ask how man has developed since the earliest times up to the present day, we must first recall what has been said about the being of man. Man has seven members: the first is, so to speak, the lowest; the etheric body is higher and of finer texture; the astral body is still higher and finer; of the Ego-body only the first rudiments yet exist. It would be wrong to conclude that the highest body now possessed by man is the most perfect, and the physical body the most imperfect. Exactly the opposite is true: the physical body is the most perfect part of the human being. Later on the higher members will of course reach a higher degree of perfection, but at present the physical body is in its way the most highly developed and has been constructed with ineffable wisdom. I once described to you, as an example of this wisdom and perfection, the structure of the thigh-bone. Every single bone is so artistically structured and wisely devised as to perform the maximum work with the minimum mass, in a way no human engineer could equal.

The more deeply we penetrate to an understanding of the wonderful structure of the human frame, the more marvellous will it appear to us to be. Take, for instance, the way in which the brain and heart have been designed. The heart makes no mistakes, but the astral body makes many. The passions and desires of the astral body surge against the physical body and overpower it. If a man eats the wrong sort of food, he is following the desires of his astral body. The physical heart keeps the circulation of the blood in order; the astral body incessantly attacks the heart, because it craves for things harmful to the heart. Coffee, tea, alcohol, are poisons for the heart, yet the heart often has to cope with them every day, and in spite of everything it keeps going. It is constructed so durably that it can withstand the attacks of the astral body for seventy or eighty years. The physical body is thus in all details the most perfect in the hierarchy of human bodies.

Less perfect is the etheric body, and still less so the astral; the Ego-body is the least developed of them all. The reason is that the physical body has gone through the longest period of evolution and is the oldest part of the human being; younger is the etheric body, still younger the astral, and the Ego-body is the youngest of all.

In order to understand how these bodies have evolved, we must realise that it is not only man who goes through successive incarnations, but that the law of reincarnation applies universally. All beings, and all the planets, are subject to this law. The Earth, with everything that is on it, has passed through earlier incarnations, of which three in particular are our immediate concern.

Before the Earth became the planet we know, it was a very different one. At the beginning of time it was a planet called, in occult science, Saturn. Altogether there have been four successive incarnations of the Earth: Saturn, Sun, Moon and Earth. Just as there is a Kamaloka and Devachan period between a man's successive incarnations, so is there between successive incarnations of a planet a period when it is not visible and has no outward life. This period has always been called Pralaya, and the period of incorporation, Manvantara. However, the names Saturn, Sun and Moon do not signify the heavenly bodies which are called so today. Our Sun is a fixed star; the old Sun was a planet, and in the course of its incarnations it has worked itself up from the substance and being of a planet to the rank of a fixed star. In the same way the Old Moon, as we call it, is not the same as the Moon we know today; it was the third incarnation of the Earth. Similarly with Saturn, the first stage of the Earth's evolution.

Even on the planet Saturn man was present. Saturn did not shine, but it sounded and could have been heard with Devachanic ears. After existing for a certain period it gradually vanished away, was for a long time invisible, and then shone out as Sun. The planet Sun passed through the same process and reappeared as Moon. Finally, after the same sequence, the Earth appeared.

But we must not picture these four planets Saturn, Sun, Moon and Earth—as four separate planets; they are four different conditions of the same planet. They are true metamorphoses of the one planet and all the beings that belong to it are metamorphosed with it. Man has never been on any other planet, but the Earth has existed in these four different conditions.

When the Earth existed as Saturn, only the first germs of the kingdom of man dwelt on it. The marvellously artistic structure of the human body was then present only in barest outline. There were no minerals, plants or animals. Man is the first-born of our creative process. But Saturn-man was very different from the man of today. He was for the most part a spiritual being; he would not have been visible to physical eyes—and of course at that time there were none. Only a being with Devachanic sight could have perceived him. The human form was like a kind of auric egg, and within it was a remarkable scaly structure, a sort of vortex, shaped like a small pear and as though made of oyster-shells. Saturn was permeated with these rudimentary physical structures—exudations, as it were, condensed out of the spiritual. From these structures, which gave only a faint indication of what they were to become, the physical body of man was gradually developed in the course of evolution. It was a kind of primal mineral, with no etheric body round it; hence we can say that man passed through the mineral kingdom; but to think of it as anything like our present-day mineral kingdom would be quite wrong. On Saturn there was no kingdom other than the human kingdom.

Now just as man passes through the various stages of his life, as child, young man or woman, old man or woman, so so does a planet. Before Saturn manifested the flaky structures deposited within it, it was an Arupa-Devachan structure, then a Rupa-Devachan structure, and finally an astral structure. Then the flakes gradually disappear, and Saturn returns through the same stages into the darkness of Pralaya. A metamorphosis such as this, from the spiritual into the physical and then back again into the spiritual, is called in Theosophy a Round, or a Life-condition. Each Round can be divided into seven phases: Arupa, Rupa, Astral, Physical and back to Arupa.³¹ These phases, called “Globes”, are Form-conditions. But we must not imagine seven successive Globes; it is always the same planet which transforms itself, and its beings are transformed with it. Saturn passed through seven such Rounds or Life-conditions. In each Round its structure was being perfected, so that only in the seventh Round was its finally perfected form attained. Each Round has its seven transformations, or Form-conditions, so that Saturn will have passed through seven times seven, or forty-nine, metamorphoses. That is true of Saturn, and then of Sun, Moon and Earth; and in the future there will be three more planets: Jupiter, Venus and Vulcan.

There are thus seven planets, each going through seven Rounds and each Round through seven Form-conditions, expressed as 777 in occult script. In that script, 7 in the unit position means the Globes; in the tens, the Rounds, and in the hundreds, Planets. We therefore have to multiply the figures, and so we find that our planetary system has to pass through 7 by 7 by 7, or 343 transformations.

In H. P. Blavatsky's Secret Doctrine, which was in large part inspired by one of the highest spiritual individualities, we find a remarkable passage. But the great Initiates have always expressed themselves with caution and have given only hints; above all they leave some work for the human being to do. This passage, as H.P.B. knew very well, is full of riddles. There is nothing there about successive incarnations; the teacher said only, “Learn the riddle of 777.” His wish was that people should learn for themselves that this meant 343. The Secret Doctrine gives the riddle but not the solution: this has been discovered only quite recently.

The first germinal condition of man was thus to be found on Saturn in the most ancient times. Then Saturn vanished into Pralaya, and reappeared as Sun, and with it from the darkness of Pralaya came man, the ancient inhabitant of the Universe. In the meantime, however, man had gained the power to separate something from out of himself as the snail does its shell. He could separate shell-like structures as hovering forms; the finer substances he retained within himself so that he might evolve to a higher level. In this way he formed the minerals from out of himself, but these minerals were a kind of living minerals. On Sun, man evolved in such a way that the etheric body, as with planets today, could be added. Thus on Sun he passed through the plant stage, and on Sun there were thus two kingdoms, the mineral kingdom and the plant kingdom; and the latter was man. But these plant forms were quite different from those we know today.

Anyone who understands the deeper relationships will regard the plant as an inverted man. Below is its root; then come the stalk, leaves, stamens and pistils; the pistils contain the female reproductive organs and the stamens, the male. In all innocence the plant stretches out its reproductive organs to the Sun, for it is the Sun that kindles its reproductive power. The root is really the “head” of the plant, which stretches its reproductive organs out to the wide spaces of the world, while its head is attracted by the centre of the Earth. Man is the opposite of this: his head is at the top of his body, and below are the organs which the plant spreads out to the Sun. The animal comes in between: its body is horizontal. If you revolve a plant through 90 degrees, you get the position of the animal; turn it through 180 degrees and you get the position of man.

The old occult science gave expression to this in the ancient symbol of the Cross, saying, as Plato³³ said in the language of the old Mysteries: the World-Soul is crucified on the cross of the World-Body. The World-Soul is contained in everything, but it has to work its way up through these three stages; it makes its journey on the cross of the body of the world.

On Sun, then, man was a plant-being, upside down compared with modern man. He lived in the Sun and was himself part of its body. The Sun was a body of light, composed of light-ether; man was still plant-like, his head directed towards the centre of the Sun. When later on the Sun left the Earth, the human plant had to turn round; it remained true to the Sun.

In its first Round, Sun merely repeated the Saturn period: it was not until the second Round that the further evolution of man began. When the Sun had evolved to its limit in the seven Rounds, it disappeared into the darkness of Pralaya, and eventually reappeared as Moon.

The first Moon-Round was again only a repetition of Saturn in a rather different form. The second Round also brought nothing new; it was a recapitulation of life on the Sun. In the third Round there was something new: man acquired an astral body in addition to the two earlier bodies. In his outward form we might compare him to the animals of today, for he had three bodies. He had in fact reached the stage of the animal kingdom. He had raised himself to the plant kingdom by ejecting the mineral kingdom. Thus there were two kingdoms apart from man. Then he once more cast off a smaller part, separated himself from it, and went on to the higher level.

During this third Round of Moon an important cosmic event took place. Sun and Moon separated, so there were now two bodies. At the beginning of the second Round the Sun was still there unchanged; then a small segment in the lower part of the Sun detached itself, so that in the third Round there were two bodies side by side.

The Sun kept the finer parts, sending rays to the Moon from the outside, and providing the Moon and all the beings with what they needed. This was the advancement of the Sun; it became a fixed star, and is no longer concerned directly with the three kingdoms; it only imparts to them what it has to give. It gave a home to higher Beings who, now that the Sun had got rid of its inferior parts, could develop further. In the fourth Round all this reached its highest possible level; in the fifth the two bodies reunited and finally disappeared as one body into Pralaya.

The Old Moon had as yet no solid mineral kingdom. It was a globe which, instead of a solid earth crust, had something like a living and inwardly growing peaty mass. This living foundation was permeated with woody structures out of which grew the plant kingdom, as it then was. These plants, however, were really a sort of “plant-animal”: they were able to feel and under pressure would have experienced pain. And man in the animal kingdom of the time was not like any animal of today; he was halfway between animal and man. He was of a higher order than our present animals and could carry out his impulses in a much more systematic way. But he was lower than modern man, for he was not able to say “I” to himself. He did not yet possess an Ego-body.

These three kingdoms dwelt on the living body of the Moon. An important fact is that these Moon-men did not breathe as man does today; they breathed fire, not air. Through this breathing in of fire the warmth permeated their whole being; then they breathed out the fire and heat and became cold again. What man has nowadays as the heat of his blood, Moon-men had in the warmth of their breath. Many of the older, still clairvoyant painters symbolised this in the image of the fire-breathing dragon; they knew that in ancient times there had been these Moon-beings who breathed fire.

After disappearing into Pralaya, the Moon reappeared as Earth. In the first Round the whole Saturn-existence was repeated, in the second the Sun, and in the third the Moon-existence. During the third Round the separation of Sun and Moon was repeated, but on the returning path of this Round two bodies reunited.

In the fourth Round the Sun and Moon came forth again as one body, and now the Earth began to form itself. At this point an important event occurred: an encounter of the Earth with the planet Mars. The planets interpenetrated, the Earth going through Mars. At that time Mars possessed a substance, iron, which the Earth lacked, and Mars left this iron in the Earth in a vaporous form. But for this occurrence, the Earth would have had to remain as it was, possessing only what was already there. Man would have risen as far as the animal kingdom, as it then was; he would have breathed warmth, but he would never have acquired warm blood, for there is iron in the blood. In fact, according to occult science the Earth is indebted to Mars to such an extent that the first half of its evolution is called Mars. Mercury has equal significance for the second half; the Earth entered into a connection with Mercury and is still closely related to it. Hence in occult science the terms Mars and Mercury are used instead of Earth.

This planetary stage will be followed in the future by three others: Jupiter, Venus, Vulcan. These seven stages of the Earth, as recorded in occult science, are preserved in the days of the week, though in German they are somewhat confused:

Thus do the names of the days of the week reflect the occult doctrine of the passage of the Earth through these various stages: a remarkable chronicle which makes it possible for these truths to be kept ever and again in mind.

We shall see in the course of the next few days how Theosophy enables us to understand for the first time what our early forefathers expressed quite simply in names, and how the most ordinary everyday things are linked with the most profound.

• 31. Arupa: Sanskrit, “without form”, indicating the highest realm of Devachan. Rupa: Sanskrit, “form”. The Rupa planes are the lower spheres of Devachan.
• 33. Plato, 427–347 B.C. “... as Plato puts it.” In the dialogue, Timaeus.

When the Earth reappeared out of the darkness of Pralaya, it did not emerge alone; it was at first united with the Sun and our present Moon. Sun, Moon and Earth formed one huge body. This was the first stage of our planet.

At that time the Earth consisted of a very, very tenuous substance. There were no solid minerals, no water, only this subtle material we call ether. The whole body was thus a planet made up of fine etheric material and surrounded by an atmosphere of spirit, in the same way as our own Earth is surrounded by air. This spirit-atmosphere contained everything which today constitutes the human soul. Your souls, which today have come down into your bodies, were at that time up above in this spirit-atmosphere. The Earth was a vast globe of ether, very much bigger than our Earth today, and surrounded by spiritual substance which contained the souls of mankind. Down below, in the rarefied substance of the etheric globe, something rather denser was present—millions of shell-like forms. These were the human germs of the Saturn stage, now emerging as a recapitulation of the forms developed on Saturn in ancient times.

There was of course no possibility of physical reproduction or increase; a quite different process prevailed in those times. The whole of the spirit-atmosphere was, like our present atmosphere, a more or less homogeneous whole, except that spiritual offshoots rather like tentacles stretched down from it into the etheric globe and enveloped the shell-like forms. You must picture the spirit descending from above and enfolding each individual body. A tentacle worked on a body and built up a human form. When one form was complete, the tentacle withdrew, stretched itself in another direction and went to work on another body. The resulting forms were thus brought forth directly by the spiritual worlds. In the beginning there was a confused interwoven ether-substance, much denser than the homogeneous divine-spiritual substance which stretched forth its arms to create the forms out of chaos. This first epoch of our Earth is well described in the book of Genesis: “In the beginning God created Heaven and Earth and the Earth was without form, and void, and the spirit of God moved on the face of the waters.” The ether, as it then was, is called “water” in occult science.

You could not then have seen the Earth or the shell-like forms; they were resounding human forms, and each one, as it came into being, expressed itself through a specific note. The forms possessed no individuality, for individuality was still dissolved in the spirit-atmosphere. Seven kinds of forms could be distinguished by their ground-notes. These seven groups constituted the first human Root-race.

After millions of years a great cosmic event took place: the whole vast ether-body contracted and assumed a biscuit-like shape which it retained for a period. Finally a small part, consisting of Earth and Moon, separated off from the whole. An important stage in human evolution is bound up with this occurrence. The germinal human forms were differentiated and articulated; and because of the departure of the Sun, objects could now for the first time be illuminated from outside. All our seeing depends on the fact that the Sun's rays fall on some object and are reflected back. When the Sun withdrew, there were now bodies in existence on which it could shine, and this led to the development of an organ of sight, for light is truly the creator of the eyes. The germinal human forms, which had hitherto been maintained by the common divine atmosphere, could now see their environment. This period is described in Genesis with the words: “And God said, Let there be light: and there was light. And God saw the light that it was good: and God divided the light from the darkness.” The whole of the Earth's body now began to revolve and thus there were day and night. When we read the Bible in the light of occult science, we can again take it all literally.

A great number of the spiritual Beings who had surrounded the Earth had gone forth with the Sun. They formed the spiritual population of the Sun and exerted their influence on the Earth from the Sun. The etheric human forms were now furnished with an astral covering. The united body of Earth and Moon was surrounded by an astral atmosphere which had previously been dissolved in the spiritual atmosphere. The ether, which had earlier existed as the basic substance, had now condensed into independent etheric bodies surrounding the separate physical forms, which in their turn had become denser.

In contrast to the etheric body, however, the astral body had as yet no independent existence: there was still a common astral covering for all beings. This was the Earth-spirit, which now again stretched forth its tentacles and enveloped each single human ancestor. And now a new faculty appeared: each human form could produce another out of its own substance—a sort of reproduction without fertilisation between two beings. When the fertilisation withdrew from one form, it sank into another without a break. It was rather the same as when part of the front of a cloud detaches itself and is immediately replaced by another part from behind. It was no more than a metamorphosis; an uninterrupted continuity of consciousness prevailed. The experience was like that of a simple change of clothes. The whole planet was bathed in wonderful beauty; it floated in glorious colours in the light-ether, and gradually condensed.

Side by side with the ancestors of humanity there were already forms of plants and animals, destined to be man's companions. The plants were of the lower types which have now become dwarfed. The animals, too, had not yet acquired their present-day shapes. There were shining plants and animals that whirled through the ether. All were still of one sex, except that certain animals were beginning to develop bi-sexual rudiments. There was still no real mineral kingdom. Then the etheric forms gradually became more and more densified, with increasing absorption of the astral element.

After the passing of a further million years or so, Earth and Moon had acquired a very different appearance. Animals and plants were now like jelly or white of egg, rather like some of our jelly-fishes and sea-plants. In this more condensed form of matter were to be found the ancestors of humanity, with rudimentary organs. The forms of animals and plants were increasingly densified by the fertilising astral force. Then came an important stage when the fertilising Beings in the astral atmosphere permeated the nature-forms of that time, so that man and animals were able to draw directly from the vegetable kingdom the substances they needed for nourishment and for reproduction. The plants secreted a substance rather like present-day milk; a last survivor of these milk-secreting plants is the dandelion. So the human beings of that time were nourished and fertilised by the nature around them, and they were self-less. They were complete vegetarians, absorbing only what nature freely offered, and living on juices similar to milk and honey. It was a wonderful state of existence in those primeval days, scarcely describable in our modern language.

Then came an immensely important event: Earth and Moon separated. The smaller body of the Moon split off from the Earth. Now there were three bodies: Sun, Moon and Earth. This had far-reaching consequences for all living beings: the Moon carried off with it a great part of the forces that human beings and animals needed in order to reproduce themselves. Each individual now had only half the fertilising power he had previously possessed, and the result was a gradual emergence of two sexes. Man now had to receive the fertilising power from another being like himself. This was the Lemurian epoch, that of the third Root-race.

During this period, too, matter began to become harder and more solid. Shortly before the separation of Earth and Moon denser deposits had been formed, and after the separation cartilaginous substances, leading towards bone-formation, began to appear in the bodies of men and animals. The solidity of the bones developed, in correspondence with the solidifying of the Earth's crust. By degrees, solid mineral forms appeared. Previously, everything had been etheric, then airy, then watery; the various beings swam as though in water or flew as though in air. Now the Earth developed a solid skeleton of rocks, parallel with the development of the human skeleton. Bone-formation and rock-formation went hand in hand. The human form at that time was something like a fish-bird-animal. Most of the Earth was still watery and the temperature was still very high. This watery element contained in solution much that later on became solid—our present-day metals, for instance, and other substances. Human beings moved in it with a swimming, floating motion. They were well able to endure the tremendous heat which reigned on Earth; their bodies were still constituted of a material which corresponded to the prevailing conditions, and in this way they could live.

Small continents on which men could roam about were embedded like islands in the water; but the whole Earth was riddled with volcanic activity which constantly destroyed parts of the Earth with immense violence, so that elemental destruction and rebuilding went on continually, turn by turn.

As yet man had no lungs; he breathed through tubular gills. But he was already a very complex organism; he had deposited in himself a backbone, at first cartilaginous and then bony, and in order to propel himself as he floated and swam he had a swim-bladder, rather like that of some present-day fish.

Soon—but this means after millions of years—the Earth became more solid. The water withdrew and separated from the solid parts; the air developed its own purity, and under the influence of the air the swim-bladder changed into lungs. Man now raised himself out of the watery element—a specially important and significant event. The gills were transformed into organs of hearing. With the development of lungs, man learnt to breathe, and then all mankind lived in a common element, the air. Each human being breathed in his portion of air, shaped it to his own fire, and breathed it out again. In the beginning, therefore, man was filled with pure spirit, later with the astral element, and finally with air. As soon as he had reached the stage where the breathing of heat was transformed into the breathing of air, that which Mars had provided was turned to good account; human blood became warm. The moment had come when something spiritual which had previously surrounded man entered into him—and how? Through the air. The capacity to breathe signifies the acquisition of the individual human spirit. The Ego enters into him together with the air he breathes. If we speak of an Ego common to all men, it also has a common body, the air. Not without reason did the ancients call this universal Ego, Atma—Atmen, the breath. They knew very well that they drew it in with the breath and breathed it out again. We live in one common Ego because we live in the all-pervading air. Of course the event I have been describing must not be taken too literally. The sinking down of the individual Ego into man is spoken of in theosophical literature as the descent of Manas, or Manasaputra.³⁴ With every breath, man slowly took in Manas, Buddhi and Atma, more or less germinally. Genesis describes this moment and we can take it literally: “And God breathed into Adam the breath of life, and Adam was a living soul.” This is the reception of the individual spirit.

Man now had warm blood also, and was thus able to retain warmth permanently within himself. And with this something further of great importance is bound up.

On the Old Moon there were Beings who were at a higher stage of evolution than the humanity of that time: these were the gods who in Christian tradition are called Angels and Archangels. They had once been at the human stage, but in the course of time they had ascended higher, just as we, too, will have ascended higher when we reach the next planetary stage. Although they no longer had a physical body, they were still connected with the Earth. They were no longer subject to human needs, but they needed men to rule over.

When the Old Moon had completed its evolution, some of these gods had not fully evolved with it; they had to remain as they were. They had not progressed as far as they should have done. Thus there were beings halfway between gods and men—demi-gods. They became quite especially important for the Earth and for humanity. They could not rise completely beyond the human sphere, but equally they could not incarnate in human bodies. They could establish themselves only in one part of human nature, so as to use this part for furthering their own evolution and at the same time to help mankind. On the Moon they had breathed fire, and in the fire which had become permanent in man, in the warm human blood—the original seat of passions and desires—they took up their abode, and imparted to man some of the fire which had been their element on the Moon. These are the hosts of Lucifer, the Luciferic beings: the Bible calls them the tempters of humanity. They tempted man in so far as they lived in his blood and gave him independence. Without these Luciferic beings, everything would have come to man as a gift from the gods. Man would have been wise, but not independent; enlightened, but not free. Because these beings anchored themselves in his blood, man not only became wise, but could be fired with enthusiasm for wisdom and ideals.

At the same time, however, the possibility of error arose: man was now able to turn his back on the highest and to choose between good and evil. The Lemurian race gradually evolved with this disposition, this inherent possibility of evil, and in consequence the Earth had to endure great upheavals, convulsions and earthquakes. In the end, Lemuria was destroyed through these passionate impulses of mankind.

Meanwhile, the Earth had undergone further changes and had become more solid. Other continents had arisen, and most important among them was Atlantis, between present-day Europe, Africa and America. The descendants of the Lemurian race had spread over this continent. In the course of millions of years they had greatly changed, and had acquired a form which resembled the form of man today. Yet they were very different from modern man. The shape of the head and forehead was quite different; the forehead was much lower and the digestive organs were much more powerful. The etheric body of an Atlantean extended far beyond and around his head. In the etheric body there was an important point which corresponded with a point in the physical head. In the course of Atlantean evolution the two points drew together, until the point in the etheric body sank into the physical. At the moment when these two points coincided, man could begin to say “I” to himself. The forepart of the brain could now develop as an instrument for the spirit; self-consciousness began. All this happened first among those Atlanteans who dwelt in the neighbourhood of modern Ireland.

The Atlanteans gradually evolved though seven sub-races: Rmoahals, Tlavatli, and primal Toltecs, Turanians, Semites, Akkadians and Mongols. It was among the primal Semites that the unification of the two points first occurred, and clear self-consciousness arose. The two following sub-races, the primal Akkadians and Mongols, really went beyond the goal of Atlantean humanity.

Until the two points were thus united, the soul-powers of the Atlanteans were fundamentally different from our own. The Atlanteans had a much more mobile body, and, especially in their early times, a very powerful will. They were able, for instance, to replace a lost limb; they could make plants grow, and so on. Thus they exercised a powerful influence over nature. Their sense-organs were more strongly developed: they could distinguish different metals by touch, just as we can distinguish smells. They still possessed also a high degree of clairvoyance. Their sleep at night was not like that of modern man, who mostly has only confused dreams; it was rather a dimmer sort of clairvoyance. During the night they were in touch with the gods, and what they experienced lived on in myths and legends. They pressed the powers of nature into their service; their dwellings were partly natural structures and partly hewn out of rocks. They constructed airships which were not propelled by inorganic forces, such as coal, but by the use of the organic, germinating power of plants.

As long as the two points I have mentioned were not yet united, the Atlanteans had no combinative intellect; for instance they could not count. But to make up for that they had particularly well-developed memories. A logical combinative intellect and self-consciousness emerged only with the fifth sub-race, the primal Semites.

Atlantis perished in a vast water-catastrophe; the whole continent was gradually flooded, and most of the people migrated eastward towards Europe and Asia. One of the main groups passed through Ireland and Europe to Asia; everywhere numbers of people remained behind. The Leader was a high Initiate in whom the migrants had complete faith; through his wisdom he picked out the best of them to accompany him to a distant part of Asia, where he settled them in the district now known as the Gobi Desert. There a small colony developed in complete isolation. From there colonisers went out into all inhabited lands and founded the civilisations of the next Root-race: the Indian, the Persian, the Egypto-Chaldean-Assryian, the Graeco-Latin. And then the AngloSaxon-Germanic civilisation arose.

We shall see tomorrow how this development went on.

• 34. Manasaputras. Described in Blavatsky's Secret Doctrine as “Sons of Wisdom, who at the creation endowed mankind with Manas.”

Yesterday I told you how the great Initiate selected from the primal Semites, who were living in the neighbourhood of Ireland, a group of people whom he led towards the East and settled there. There Manu trained the chosen men to be the progenitors of the new civilisations. He taught them and gave them directions for a moral way of life, with everything laid down in the minutest detail. He taught them how to distribute their time and how to arrange their work from morning till evening. But even more than by his precepts he educated them by direct influence and by his thoughts. When he sent out his thoughts into the colony, his ideas and precepts acted by direct suggestion. This was the sort of influence needed by the men of that time for their training and re-moulding.

The following episode brings out the difference between the whole outlook of the Atlantean race and that of the new Root-race; it occurred in the middle of the nineteenth century. European colonists had induced some Red Indians—in whom we have to see the descendants of Atlanteans who had failed to make headway and had then become retrograde—to relinquish their lands on condition that new hunting-grounds were allotted to them. But the promise had not been kept and the Indian Chief could not understand this. Hence he addressed the Europeans as follows: “You pale-faces promised us that your Chief would give our brothers other lands in place of those you have taken from us. Your feet are now on our land and you are walking over the graves of our brothers. The White Man has not kept the promise he made to the Brown Man. You Pale-faces have your black instruments with all kinds of little magic signs”—he meant their books—“from which you learn the will of your God. Your's must be a bad God if he does not teach his people to keep their word. The Brown-man's God is not like that; the Brown-man hears the thunder and sees the lightning and this language he can understand; his God speaks to him in this language. He hears the rustling of the leaves and trees in the woods, and in them also his God speaks to him. He hears the water rippling in the brook, and the Brown-man can understand that speech also. He knows when a storm is brewing. Everywhere he can hear his God speaking, and the lesson his God teaches is very different from what your magical black signs say to you.”

This is really a very significant speech, for it contains a sort of confession of faith. The Atlantean did not raise himself to his God through concepts and ideas. He discerned something holy in nature as a keynote of the Divine; it was as though he breathed in and breathed out his God. If he wished to express what he heard in this way, he would embody it in a sound similar to the Chinese T-A-O. For the Atlantean this was the sound which pervaded the whole of nature. When he touched a leaf, or saw a flash of lightning, he was aware that part of the Godhead was displayed before him; it was as if he were touching the garment of the Divine. Just as we make contact with some element in a man's soul when we shake hands with him, so the Atlantean, when he took hold of a form in nature, felt that he was touching the body of the Godhead. He lived in a religious feeling quite different from our own. The Atlantean, too, was still clairvoyant and was thus in direct communication with the world of spirits.

But then the type of thinking associated with logic and mathematical calculation began to develop, and the more it did so, the more did clairvoyance fade away. People began to concern themselves more with what the senses could perceive externally, and so nature was increasingly divested of divinity. People acquired a new gift at the cost of an old one. In proportion as they achieved the gift of exact sense-observation, they ceased to understand nature as the body of the Godhead. Gradually they came to see before them only the body of the world, and not its soul. But as the result of this a yearning for the Divine arose once more in man. In his heart it was written: Behind nature there must be God. And he came to realise that he must seek for God with his spirit. That is in fact the meaning of the word ‘religion’: to try to re-establish a connection with the Godhead; religere means to re-unite.

Now there are various ways of finding the Godhead. The Indians, who were the first sub-race of the Aryan race, took the following way. Certain God-inspired messengers of Manu, called the holy Rishis, became the teachers of the ancient Indian culture. No poetry or tradition tells us about this it is known only through what has been handed down orally in the occult schools. Poems such as the Vedas and the Bhagavad Gita, wonderful as they are, are of much later origin. The ancient Indian felt in his heart that external nature as he saw it was unreal, and that behind it the Godhead was concealed. The name he gave to this Godhead was Brahman, the hidden God. The whole external world was thus for him an illusion, deception, Maya. Whereas the Atlantean could still discern the Godhead in every leaf, the Indian said: “The Godhead is no longer apparent in the outer world. I must sink into my inner being and seek for Him in my heart; I must follow after Him towards a higher spiritual condition.” In every approach to the Godhead there was still a dreamlike element. The Indian could find no Divinity in nature; it was in great and powerful thought-pictures, in visions and imaginations that the world of Brahman revealed itself to him. Yoga was the name of the training he had to undergo in order to penetrate through illusion to the spirit and the primal source of being. The profound Vedas, the Bhagavad Gita, that sublime song of human perfection, are only echoes of that ancient divine wisdom.

This was the first stage along the path by which humanity sought to return to the Godhead; it is a stage which could not achieve much in terms of external civilisation. The Indian turned away from everything external and looked for the higher life only in world-renouncing ascent to the Spirit.

The second sub-race, that of the ancient Persians, had a very different mission, although its culture originated from the clear purpose of Manu. Long before the time of Zarathustra, Persia had an ancient culture, of which only an oral tradition survives. People were now coming to the thought that external reality was an image of the Divine, which must not be turned away from but shaped anew. The Persian wished to transform nature by work; he became a husbandman. He moved out of the quiet realm of world-renouncing thoughts and learnt from the resistance he encountered that the outer world was not wholly Maya. Side by side with the world of Spirit he found a real world in which work had to be done. The conviction gradually grew within him that there are two worlds: the world of the good Spirit in which a man can immerse himself and the world which has to be worked upon. And then he said: In the world of the Spirit I shall find the ideas and concepts through which I may transform the world of external reality, so that it may itself become an image of the eternal Spirit.

Thus the Persian saw himself placed in a struggle between two worlds; and presently this took more and more the form of a conflict between two powers—Ormuzd, representing the world of the good Spirit, and Ahriman, representing the world which has to be transformed. But he found himself still at a loss in one respect: the outer world confronted him as something he could not understand; he could not discover any laws in it. He failed to see that the spiritual can be found in nature; he was aware only of nature's resistance to his work.

The third sub-race, comprising the Chaldean-Assyrian-Babylonian-Egyptian people, and later the Semites who branched off from them, came to understand these laws. Men looked up to the stars and observed their movements and their influence on human life, and accordingly worked out a science which enabled them to understand these movements and influences. They brought the Heavens into connection with the Earth. We can see the character of this third sub-race from a particular example. The Egyptians observed that the flooding of the Nile, when it inundates the surrounding country, occurred at the time of the rising of a particular constellation, that of Sirius; and they connected the rising of the Nile with this constellation. Again, they observed the position of the Sun at the time of the arrival and departure of certain birds; they observed the rising and the setting of the stars, their relation to one another and to mankind, and so they gradually built up a science. It became clear to them that there was a great wisdom governing all natural processes; that everything happened in accordance with great laws, and these they tried to fathom. The ancient Chaldean priests, above all, were the custodians of profound wisdom, but for them these laws of nature were not merely abstract, nor were the stars merely physical globes. They looked on each planet as ensouled by a Being whose body it was. They had a quite concrete conception that behind every constellation was a divine Being which gave it life. Thus the Egyptians and Chaldeans discerned that they were spirits living among spirits in a world of spirits. They saw matter as filled with wisdom.

So humanity had gradually come by the path of knowledge to recognise the wisdom in external nature, and thus to rediscover something which the ancient Atlanteans had known through natural clairvoyance.

The fourth sub-race, the bearer of Graeco-Roman culture, was no longer directly influenced by Manu, but came under the influence of other cultures. It had a different mission—art. Little by little man had found the way to carry the spirit into nature. The Greek went further than the Egyptian: instead of taking the finished forms of nature, he took the still unformed substance of marble and impressed on it his own stamp. He formed his own gods, Zeus and the rest. The third sub-race had sought the spirit in the external world, the fourth impressed the spirit itself on the world. Art, the charming of spirit into matter, was the task reserved for the Graeco- Roman race.

The Egyptian studied the stars in their courses and in accordance with them he regulated his political institutions for centuries ahead. The Greek drew his ideas about the form of human society from his own inner life. The Roman went even further: he moulded the whole social life of human beings in accordance with his mind.

The Germans and Anglo-Saxons the fifth sub-race, to which we ourselves belong—go very much further in moulding the external world. They not only imprint on matter something from within themselves; they discover divinely-ordained laws of nature and use them to alter the world. They discover the laws of gravity, of heat, of steam and electricity, and with their aid they transform the whole visible world. The mission of this fifth sub-race is to study not only the laws which slumber within mankind, but those which permeate the whole world, and then to imprint them on the external world. The result is that humanity has become more material, indeed materialistic. In this age no Zeus could arise, but—the steam-engine!

We shall be succeeded by another race which will retrace the path to the spirit. The achievement of our race represents the highest point of man's power to transform the physical world. We have descended furthest into the physical plane and gone to the utmost limits in our conquest of it. This has been the mission of post-Atlantean humanity. The Indian turned away from the physical. The Persian saw it as a substance which resisted his efforts. The Chaldeans, Babylonians and Egyptians recognised the wisdom in nature. The Greeks and Romans went further in their conquest of the physical plane from within. Only our own culture has gone so far as to operate with the laws of nature on the physical plane. From now onwards mankind will become more spiritual again.

There is a great and powerful purpose in the course of human evolution. Each group of peoples has its own task. Present-day man knows nothing of what the third and fourth sub-races still had in their myths and legends as recollections of primal times and the world of the gods; he has only the physical plane. And through his descent to the physical plane he has lost his connection with the world of the gods. For him, only the physical world exists.

Theosophists are not reactionaries; they know that the age of materialism was necessary. Just as the organs of sight degenerate in animals when they go to live in dark caves, while other faculties develop more powerfully, so do we find the same thing happening in the world of the spirit and the world of the senses; if one faculty develops, another must fade away. The gift of clairvoyance and the power of memory had to withdraw in order that the power of physical sight could develop. When men learnt how to conquer the world by means of the laws of nature they had discovered, they had to sacrifice the power of seership.

How different earlier outlooks were! Copernicus,³⁵ for instance, freed men from the mistaken idea that the Earth stands still. It was an error, he taught, to believe that the Sun moved round the Earth. His doctrine was further developed by Kepler and Galileo. Yet Copernicus and Ptolemy³⁶ were both right. It all depends on the stand-point from which you are looking at Sun and Earth. If you study our solar system from the astral and not from the physical plane, Ptolemy's system is right—there is the Earth at the centre and the situation is as the ancients described it. We need only remind ourselves that on the astral plane everything appears reversed. The Ptolemaic system holds good for the astral plane, the Copernican for the physical. In future times yet another, quite different picture of the world will prevail. Generally we hear that Copernicus taught only two things: that the Earth revolves on its own axis and that the Earth moves round the Sun. It is seldom noticed that he taught also a third form of movement—that the whole solar system moves onward in a spiral. For the present this fact will be left aside, but in the future humanity will return to it. Copernicus stood on a frontier, and the old outlook was strongly present in him.

There is no absolute truth—each truth has its particular mission at a certain time. We talk of Theosophy today, but we know that when we come to reborn in the future we shall hear something very different and stand in quite a different relationship to one another.

Let us cast our gaze back to a time when we were perhaps even then assembled together in some region of Northern Europe, where people gathered round a Druid priest who imparted truth to them in the form of myths and legends. If we had not heeded what he then said and if he had not influenced our souls, we should not be able today to understand the truth which Theosophy now brings to us in a different form. When we are reborn, we shall hear the truth spoken in another and a higher form. Truth evolves, as does everything else in the world. It is the form of the divine Spirit, but the divine Spirit has many forms. If we thoroughly imbue ourselves with this characteristic of truth, we shall acquire a quite different relation to it. We shall say: Indeed we live in the truth, but it can take many forms. And we shall then look at modern humanity in a quite different light. We shall not say that we possess absolute truth; we shall say that these men, our brothers, are now at a point where we also stood in the past. It is our duty to enter into what another person says; we need only make it clear to him that we value him at that stage of truth where he now stands. Everyone has to learn for himself, and thus we shall become tolerant towards every form of truth. We come to a better understanding of things; we do not battle against people but seek to live with them. Modern humanity has cultivated individual freedom. From out of this fundamental view of truth, Theosophy will develop an inner tolerance.

Love is higher than opinion. If people love one another, the most varied opinions can be reconciled. Hence it is deeply significant that in Theosophy no religion is attacked and no religion is specially singled out, but all are understood, and so there can be brotherhood because the adherents of the most varied religions understand one another.

This is one of the most important tasks for mankind today and in the future: that men should learn to live together and understand one another. If this human fellowship is not achieved, all talk of occult development is empty.

• 35. Nicholas Copernicus, 1473–1543, originator of the modern astronomical world-picture.
• 36. Ptolemy, 87–165, geographer and astronomer. For him the Earth was stationary at the centre of the Universe.

You will have gathered from yesterday's study how important it is to develop a feeling of fellowship, which means overcoming all regard for your own Ego if you wish to penetrate more deeply into the spiritual life. For example, anyone who aspires to occult development must among other things get rid of the following form of egoism. He must not say: “What good is it for me to hear about occult things from others when I cannot see them for myself? That implies a lack of trust. He must trust a person who has reached a certain stage of development. People work together, and if someone has achieved more than others, he will not have achieved it for himself alone but for all the others, and they are called upon to listen to him. By this means his own powers are enhanced, and his hearers, through the very fact of having first given him their trust, will gradually become able to gain knowledge for themselves. You should not want to take a second step before the first.

There are three paths of occult development: the Eastern, the Christian-Gnostic and the Christian-Rosicrucian, or simply the Rosicrucian. They are distinguished above all by the extent to which the pupil surrenders himself to his teacher. What, then, happens to a man who enters on occult development? What are the necessary preconditions for it?

Let us first consider the life of an ordinary man nowadays. From early till late he is occupied with his work and his daily experiences; he makes use of his intellect and his outer senses. He lives and works in what we call the waking state. But that is only one state; between waking and sleeping there is another. In this state he is aware of pictures, dream pictures, passing through his soul. These pictures are not directly related to the external world and ordinary reality. We may call this the dream-state, and it is interesting to study how it takes its course. Many people suppose that dreams are nonsense, but this is not so. Even with people today dreams have a meaning, but not that of experiences in waking life. When we are awake, our mental pictures always correspond to definite facts and experiences; in our dreams they do not. For instance, you may dream that you hear the clatter of horses' hooves, and when you wake up you realise that you were hearing the ticking of the clock by your bedside. Dreams are symbolic pictures. You may have a dream which tells a whole story. A student, for instance, may dream about a duel and all its preliminary details, from the request for pistols to the report of the shot which wakes him—and then he realises that he has knocked down the chair that stood by his bed. Or again, a peasant woman may dream that she is on her way to church; she enters; she hears the priest utter lofty sayings, with his arms moving; suddenly his arms turn into wings and then the priest starts to crow: she wakes up and hears the cock crowing outside!

You can see from these examples that in dreams we live in a very different sort of time from that of our waking consciousness. The actual cause of the dream I have quoted was the last event in point of time. The reason is that such a dream flashes through the soul in a moment and has its own inner time. You must picture it in this way: when you wake up and remember all the details, you extend this inner time yourself, so that the events seem to have occurred in that extended period. This will also help you to get some idea of how time appears in the astral world. A small experience thus creates a long dramatic course of events. The dream flashes through the soul in a moment and in a flash arouses a whole series of pictures. In this way you yourself transpose time into the dream.

Inner conditions may also be represented symbolically in dream: for instance, you may have a headache and dream that you are in a cellar with a lot of cobwebs. Or the beating of your heart or a feeling of being hot may be represented in a dream by a fiery stove. Some people who possess a particular inner sensitivity may have a different experience: they may dream, for instance, that they are in an unhappy situation. Here the dream is prophetic—a symbol of some latent illness which will come out in a few days' time. Many people even dream of the remedy for such an illness. In short, our manner of perception in dreams is quite different from that of ordinary life.

The third state is that of dreamless sleep, sleep without consciousness, when nothing comes before the soul. Now if you begin to be aware of higher worlds as a result of inner development, the first indication you will notice is that your dreams become more regular and meaningful. Above all, you will gain knowledge through your dreams, provided only that you pay careful attention to them. Later, you may notice that your dreams become more frequent, until you come to feel that you have been dreaming all night through. Again, you may notice that your dreams are concerned with things which do not exist at all in the outside world and which you cannot possibly experience physically. You will find that in your dreams you no longer see things which originate in the outer world or symbolic conditions such as those I described above, but, as I have just said, you will experience pictures of things which have no existence in the sense-world, and you will then notice that your dreams are saying something important. For instance, you may dream that a friend of yours is in danger from fire and you may see him getting nearer and nearer to the danger. The next day you may learn that this friend was taken ill during the night. You did not actually see him falling ill; you saw a symbolic picture of it. Thus your dreams may be influenced from higher worlds, so that you experience something which does not exist in the physical world; that is how impressions from higher worlds pass over into dreams. This is a very important bridge to higher occult development.

Someone might say that all this was only dreamt—how can any significance be read into it? But that is a wrong approach. Take the following example: it is said that Edison³⁷ once dreamt how to make an electric light bulb; he remembered the dream and made the light bulb in accordance with it. Suppose someone had then come along and said: “The lamp is no good—it was only a dream.” You can see that what matters is not the mere fact of dreaming but whether the dream has significance for life. Quite often dreams of this sort go unheeded because we fail to notice them. That is wrong; it is just these delicate points that we should attend to; then we shall make progress.

Later comes a stage when the nature of reality is disclosed to the pupil in dream, and he can then test the dream by the reality. When he has advanced so far that he has the whole picture-world present before him in daylight and not only during sleep, he is then able to analyse with his intellect whether what he sees is true. This means that it is wrong to use dream-pictures as a foundation for wisdom; the pupil must wait for them to enter into his daytime experience. If he exercises conscious control over them, a stage is soon reached when the pupil not only sees what is physically present but can truly perceive the astral element in a man, his soul and his aura. He then learns to understand what the shapes and colours in the astral body signify—what passions, for example, they express. So he learns gradually to spell out, as it were, the soul-world. But he must always realise that everything there is symbolical.

Here it might be objected that if you see symbols only, some particular event might be symbolised by all sorts of images, and you could never be sure that a given image has a consistent meaning. But when you reach a certain stage, one image always does stand for one thing, just as in the ordinary world one object is always represented by the same mental concept. For instance, you will find that a given passion is always represented for everyone by the same image. The important thing is to learn how to read the images correctly.

Now you can understand why the sacred books of all religions tend to speak almost entirely through symbolic images. Wisdom, for example, may be described as light: the reason is that to anyone who is occultly developed the wisdom of man and other beings always appears as astral light. Passions appear as fire. The ancient religious documents do not tell only of things on the physical plane, but also of events on higher planes; they owe their origin to seers and are concerned with higher worlds; hence they have to speak to us in pictures. Everything narrated from the Akashic Record³⁸ has for the same reason been presented in pictures of this kind.

The next condition experienced by the pupils is called “continuity of consciousness”. When an ordinary person is completely withdrawn from the sense-world in sleep, he is unconscious. This is no longer so with a pupil who has reached the stage just mentioned. By day and by night, with no interruption, he lives in a state of fully clear consciousness, even when his physical body is at rest.

After some time the pupil's entry into a new but quite specific state of consciousness is marked by the fact that sounds and words are added to the images. The images speak to him in an intelligible language. They tell him what they are, without any possibility of deception. These are the sounds and speech of Devachan, the Music of the Spheres. Everything speaks forth its own name and its relation to other things. This comes in addition to astral sight, and it marks the seer's entry into Devachan. Once a man has reached this Devachanic state, the lotus-flowers, the Chakrams or wheels begin to revolve at specific places in the astral body, turning like the hands of a clock from left to right. These are the sense-organs of the astral body, but their mode of perception is an active one. The eye, for example, is at rest; it allows the light to enter and only then perceives it. The lotus-flowers, on the other hand, perceive only when they are in motion and take hold of an object. The vibrations caused by the revolving lotus-flowers bring them into contact with the astral substance, and that is how perception on the astral plane occurs.

What are the forces which activate the lotus-flowers, and where do they come from? We know that during sleep the exhausted forces of the physical and etheric bodies are restored by the astral body; by its inherent regularity it can make up for irregularities in the physical and etheric bodies. It is these forces, normally used for overcoming fatigue, which animate the lotus-flowers. When a man enters on occult development, he is thus really withdrawing certain forces from his physical and etheric bodies. If these forces were to be withdrawn permanently from the physical body, the man would fall ill; he would find himself utterly exhausted. If therefore he does not want to injure himself, morally as well as physically, he must find something to replace these forces.

He must remind himself of the general rule: Rhythm restores power. Here you have an important occult principle. Most people today lead lives devoid of any regular rhythm, especially as regards their thoughts and their behaviour. Anyone who allowed the distractions of the outer world to gain a hold on him would be unable to avoid the dangers to which his physical body would be exposed in the course of his occult development by the withdrawal of these forces of renewal. Hence he has to strive to introduce a rhythmic element into his life. Of course he cannot arrange his days so that each day passes exactly like another. But he can at least pursue certain activities regularly, and indeed anyone who wants to develop on the occult path will have to do this. Thus he should, for example, do certain exercises of meditation and concentration at a chosen time every morning. He can also bring rhythm into his life if in the evening he reviews the events of the day in reverse order. If he can bring in further regularities, so much the better: in that way his life will take its course in harmony with the laws of the world. Everything in the system of nature is rhythmical—the course of the Sun, the passage of the seasons, of day and night, and so on. Plants, too, grow rhythmically. It is true that the higher we go in the kingdoms of nature, the less rhythm we find, but even in animals a certain rhythm can be observed: for instance, animals mate at regular times. Only man now leads an unrhythmical, chaotic life: nature has deserted him.

Man's task, therefore, is deliberately to infuse some rhythm into this chaotic life, and he has available certain means through which he can bring this harmony and rhythm into his physical and etheric bodies. Both these bodies will then gradually develop such rhythms that they will correct themselves when the astral body withdraws. If they are forced out of their proper rhythm during the day, they will of their own accord regain the right kind of movement when they are at rest.

The means available consist in the following exercises, which must be practised in addition to meditation:

I. Thought control. This means preventing, at least for a short time every day, all sorts of thoughts from drifting through the mind, and bringing a certain ordered tranquillity into the course of thinking. You must take a definite idea, set it in the centre of your thinking, and then logically arrange your further thoughts in such a way that they are all closely linked with the original idea. Even if you do this for only a minute, it can be of great importance for the rhythm of the physical and etheric bodies.

II. Initiative in action. You must compel yourself to some action, however trivial, which owes its origin to your own initiative, to some task you have laid on yourself. Most actions derive not from your own initiative but from your family circumstances, your education, your calling and so on. You must therefore give up a little time to performing actions which derive from yourself alone. They need not be important; quite insignificant actions fulfil the same purpose.

III. Tranquillity. Here the pupil learns to regulate his emotions so that he is not at one moment up in the skies and at the next down in the dumps.³⁹ Anyone who refuses to do this for fear of losing his originality in action or his artistic sensibility can never go through occult development. Tranquillity means that you are master of yourself in the most intense pleasure and in the deepest grief. Indeed, we become truly receptive to the joys and sorrows of the world only when we do not give ourselves over egotistically to them. The greatest artists owe their greatest achievements precisely to this tranquillity, because through it they have opened their eyes to subtle and inwardly significant impressions.

IV. Freedom from prejudice. This, the fourth characteristic, sees good in everything and looks for the positive element in all things. Relevant to this is a Persian legend⁴⁰ told of Christ Jesus. One day Christ Jesus saw a dead dog lying by the wayside; he stopped to look at the animal while those around him turned away in disgust. Then Jesus said: “What beautiful teeth the dog has!” In that hideous corpse he saw not what was ugly or evil but the beauty of the white teeth. If you can acquire this mood, you will look everywhere for the good and the positive, and you will find it everywhere. This has a powerful effect on the physical and etheric bodies.

V. Faith. Next comes faith, which in its occult sense implies something rather different from its ordinary meaning. During occult development you must never allow your judgment of the future to be influenced by the past. Under certain circumstances you must exclude all that you have experienced hitherto, so that you can meet every new experience with new faith. The occultist must do this quite consciously. For instance, if someone comes up to you and tells you that the church steeple is crooked and at an angle of 45 degrees, most people would say that is impossible. The occultist must always leave a way open to believe. He must go so far as to have faith in everything that happens in the world; otherwise he bars the way to new experiences. You must always be open to new experiences; by this means your physical and etheric bodies will be brought into a condition which may be compared with the contented mood of a broody hen.

VI. Inner Balance. This is a natural outcome of the other five qualities. The pupil must keep the six qualities in mind, take his life in hand, and be prepared to progress slowly in the sense of the proverb about drops of water wearing away a stone.

Now if anyone acquires higher powers through some artificial means without attending to all this, he will be in a bad way. In ordinary life today the spiritual and the physical are intermingled, somewhat like a blue and yellow liquid in a glass of water. Occult development sets going a process rather like the work of a chemist who separates the two liquids. Soul and body are separated in a similar way, and the benefits of the mingling are lost. An ordinary person, because the soul stays in close relation to the body, is not subjected to the more grotesque passions. But as a result of the separation I have been talking about, the physical body, with all its attributes, may be left to itself, and this can lead to all manner of excesses. Thus a man who has embarked on occult development, but has not taken care to cultivate moral qualities, may manifest certain traits which as an ordinary man he had long ago ceased to exhibit. He may suddenly become a liar, vengeful, quick to anger; all sorts of characteristics which had previously been toned down may appear in a violent form. This may happen even if someone who has neglected moral development becomes unduly absorbed in the teachings of Theosophy.

We have seen that a man must first pass through the stage of spiritual sight and only then comes to the stage of spiritual hearing. While he is still at the first stage he has of course to learn how the images are related to their objects. He would find himself plunged into the stormy sea of astral experiences if he were left to fend for himself. For this reason he needs a guide who can tell him from the start how these things are related and how to find his bearings in the astral world. Hence the need to find a Guru⁴¹ on whom he can strictly rely. In this connection three different ways of development can be distinguished.

1. The Eastern way, also called Yoga. Here, an initiated man living on the physical plane acts as the Guru of another, who entrusts himself to his Guru completely and in all details. This method will go best if during his occult development the pupil eliminates his own self entirely and hands it over to his Guru, who must even advise him on every action he may take. This absolute surrender of one's own self suits the Indian character; but there is no place for it in European culture.

2. The Christian way. Here, in place of individual Gurus, there is one great Guru, Christ Jesus Himself, for everyone. The feeling of belonging to Christ Jesus, of being one with Him, can take the place of surrender to an individual Guru. But the pupil has first to be led to Christ by an earthly Guru, so that in a certain sense he still depends on a Guru on the physical plane.

3. The Rosicrucian way, which leaves the pupil with the greatest possible independence. The Guru here is not a leader but an adviser; he gives directions for the necessary inner training. At the same time he takes good care that, parallel with the occult training, there is a definite development of thinking, without which no occult training can be carried through. This is because there is something about thinking which does not apply to anything else. When we are on the physical plane, we perceive with the physical senses only what is to be found on that plane. Astral perceptions are valid for the astral plane; devachanic hearing is valid only in Devachan. Thus each plane has its own specific form of perception. But one activity—logical thinking—goes through all worlds. Logic is the same on all three planes. Thus on the physical plane you can learn something which is valid also for the higher planes; and this is the method followed by Rosicrucian training when on the physical plane it gives primary attention to thinking, and for this purpose uses the means available on the physical plane. A penetrative thinking can be cultivated by studying theosophical truths, or by practising mental exercises. Anyone who wishes further training for the intellect can study books such as Truth and Science, and The Philosophy of Freedom, which are written deliberately in such a way that a thinking trained by them can move with certainty on the highest planes. Even a person who studies these books and knows nothing of Theosophy might find his way about in the higher worlds. But, as I have said, the teachings of Theosophy act in the same way.

Here, then, the Guru is only the friend and adviser of the pupil, for by training his reason the pupil will be training the best Guru for himself. But he will of course still need a Guru to advise him on how to make progress in freedom.

Among Europeans, the Christian way is best suited to those whose feelings are most strongly developed. Those who have more or less broken away from the Church and rely rather on science, but have been led by science into a doubting frame of mind, will do best with the Rosicrucian way.

• 37. Thomas Alva Edison, 1847–1931.
• 38. “Everything that has been recounted from the Akasha Chronicle”. The reference is to the communications “From the Akasha Chronicle” published by Rudolf Steiner in his journal, Lucifer-Gnosis, from July 1904 to May 1908. Collected edition, Dornach, 1964. English translation published in America with the title: Cosmic Memory: Prehistory of Earth and Man.
• 39. “at one moment up in the skies and at the next down in the dumps”. From Klärchen's song in Goethe's Egmont, 3, 2.
• 40. “a Persian legend.” See Goethe: Notes and comments for a better understanding of the West-Östlichen Divan, “Allgemeines”.
• 41. Guru. In oriental Initiation, he who guides the pupil's occult development; leader on the path of knowledge.

Yesterday we concluded by outlining the three methods of occult development: the Eastern, the Christian and the Rosicrucian. Today we will begin by going more closely into the details which distinguish these three paths. But first I should say that no occult school sees in its teaching and requirements anything like a moral law valid for all mankind. The requirements apply only to those who deliberately choose to devote themselves to a particular occult training. You can, for instance, be a very good Christian and fulfil everything that the Christian religion prescribes for the laity without undergoing a Christian occult training. It goes without saying that you can be a good man and come to a form of the higher life without any occult training.

As I said earlier, the Eastern training calls for strict submission to the Guru.⁴² I will describe briefly the kind of instruction that an Eastern teacher gives. You will realise that the actual instructions cannot be given publicly; I can indicate only the stages of the path. The instructions can be divided into eight parts:

1. Yama includes all the abstentions required of anyone who wishes to undergo Yoga training: Do not lie, do not kill, do not steal, do not lead a dissolute life, desire nothing.

The injunction, Do not kill, is very stringent and applies to all creatures. No living creature may be killed or even injured, and the more strictly this rule is observed, the further will the pupil progress. Whether this rule can be observed in our civilisation is another matter. Every killing, even of a flea, impedes occult development. Whether someone is obliged to do it—that again is a different question.

You will understand the command, Do not lie, if you recall what I said about the astral plane, where to lie is to kill and every lie is a murder. Lying therefore comes into the same category as killing.

The precept, Do not steal, also has to be applied most strictly. A European might claim that he does not steal. But the Eastern Yogi does not look at it so simply. In the regions where these exercises were first promulgated by the great teachers of humanity, conditions were much simpler: stealing was easy to define. But a Yoga teacher would not agree that Europeans do not steal. For example, if I unjustifiably appropriate another man's labour, or if I procure for myself a profit which may be legally permissible but which involves the exploitation of another person—all this the Yoga teacher would call stealing. With us, social relations have become so complex that many people violate this commandment without the slightest awareness of doing so. Suppose you have money and deposit it in a bank. You do nothing with it; you exploit no-one. But suppose now the banker starts speculating and exploits other people with your money. In the occult sense you will be responsible for it, and the events will burden your karma. You can see that this precept requires deep consideration if you are entering on a path of occult development.

With regard to the injunction, Do not lead a dissolute life, take a person with private means whose capital is invested without his knowledge in a distillery; he is just as culpable as the producer of strong drinks. The fact that he knew nothing about it makes no difference to his karma. There is only one way of keeping to the right path with these abstentions: strive to need nothing. Even if you have great possessions, in so far as you strive to have no needs, you will injure no-one.

The injunction, Desire nothing, is especially hard to carry out. It means that the pupil must strive to have no needs, no desire for anything in the world, and to do only what the outer world demands of him. He must even suppress any feeling of pleasure at doing good to someone; he must be moved to help not by any such feeling but simply by the sight of suffering. And if he has to spend money, he must not think of his own wishes or desires but must say to himself: “I need this to maintain my body or to meet the needs of my spirit, as everyone else does. I do not desire it, but am considering only how best to live my life in the world.”

In Yoga training this concept of Yama is, as I have said, taken most strictly; it could not be transplanted to Europe as it stands.

2. Niyama. This means the observance of religious customs. In India, where these rules are chiefly applied, a problem is solved which causes many difficulties in European civilisation. For us it is very easy to say that we have passed beyond dogmas; we hold to the inner truth only and have no use for outer forms. The further a European has got away from religious observances, the more exalted does he imagine himself to be. The Hindu takes the opposite view; he holds firmly to the rites of his religion, and no-one may touch them, but anyone is free to form his own opinion of them. There are sacred rites which have come down from very ancient times and signify something very profound. An uneducated man will have very elementary ideas about them; a more highly cultured man will have different and better ideas, but no-one will say that anyone else's ideas are wrong. The wise and the unlearned observe the same customs. There are no dogmas, only rites. Hence these deeply religious customs can be observed by all, and in them the wise and the simple are brought together. Thus the rites are socially unifying. No-one is restricted in his opinions by conforming to a strict ritual.

The Christian religion has followed the opposite principle. Not customs, but opinions, have been imposed on people, and the consequence is that formlessness has become the rule in our social life. So begins a complete disregard of all observances that could draw human beings together; every form that expresses symbolically a higher truth is gradually rejected. This is a great loss for human development, especially for development in the Eastern sense.

In Europe today there are plenty of people who think they have learnt to do without dogmas, yet it is precisely the freethinkers and the materialists who are the worst fanatics for dogmas. The dogma of materialism is much more oppressive than any other. The infallibility of the Pope is no longer valid for many people, but instead we have the infallibility of the professor. Even the most liberal-minded, whatever they may say to the contrary, are victims of the dogmas of materialism. Think of the dogmas which burden lawyers, doctors and so on. Every university professor teaches his own dogma. Or think how people suffer from the dogma of the infallibility of public opinion, of the newspapers! The Eastern teacher of Yoga does not demand that the ceremonies which unite the learned and unlearned together should be abandoned: these sacred ancient rites are symbols of the highest wisdom. No culture is possible without such formal observances; to believe otherwise is an illusion. Suppose for instance a colony is founded with no forms or accepted customs. Clearly a colony such as that, with no church, no religious services or observances, could exist quite well for a time, because its people would continue to live in accordance with the rules and conventions they had brought with them. But as soon as these were lost, the colony would collapse, for every culture must embody a certain pattern which will give expression to its inner character. Modern civilisation must recover the forms it has lost; it must learn again how to give external expression to its inner life. In the long run social life is conditioned by its pattern, its formal customs. The ancient sages knew this, and hence they held firmly to religious practices.

3. Asanam means the adoption of a certain bodily posture in meditation. This is much more important for the Oriental than for the European, because the European body is no longer so sensitive to the flow of certain subtle currents. The body of the Oriental is even nowadays more delicately organised; it responds readily to the currents which pass from East to West, from North to South, from the Heights to the Depths. Spiritual currents flow through the universe, and it is for this reason that churches are built with a particular orientation. It is for this reason also that the Yoga teacher makes his pupil adopt a special posture; the pupil has to keep his hands and feet in a particular position, so that the currents may flow through his body in the right direction. If the Hindu did not bring his body into this harmony, he would risk losing all the benefits of his meditation.

4. Pranayama is breathing, yoga-breathing. It is an essential and detailed part of Eastern Yoga training. Christian training pays almost no attention to it, but in Rosicrucian training it has regained some importance.

What does breathing signify in occult development? You can find the answer in the injunctions not to kill and not to injure any living creature. The occult teacher says: “By breathing you are slowly, continually, killing your surroundings.” What does this mean? We breathe the air in, use it to furnish our blood with oxygen and then breathe it out again. What does this involve? We inhale the air with its oxygen; we combine the oxygen with carbon and we exhale carbon dioxide, in which no man or animal can live. We breathe in oxygen and breathe out carbon dioxide, which is a poison; and this means that with every breath we draw we are dealing death to other beings in our environment. Bit by bit we are killing our whole environment: we inhale the breath of life and exhale air which we can make no further use of. The occult teacher is concerned to alter this. If there were only men and animals in the world, all the oxygen would soon be used up and all living creatures would die. It is thanks to the plants that this does not happen, for in plants the breathing process is the reverse of ours. They assimilate carbon dioxide, separate the carbon from the oxygen, and use the carbon to build up their bodies. They liberate oxygen, and men and animals breathe it in again. So do the plants renew the life-giving air; otherwise all life would long ago have been destroyed. We owe our life to the plants, and in this way plants, animals and men are complementary.

But this process will change in the future, and since anyone who is undergoing occult training must begin to do what others will achieve at some time in the future, he must learn not to kill with his breath. That is Pranayama, the science of the breath. Our modern materialistic age places health under the sign of fresh air; but our modern way of achieving health through fresh air is one that terminates in death. A Yogi, on the other hand, will retire into a cave and as far as possible will breathe the air he has himself exhaled—unlike the European, who is always wanting to open windows. A Yogi has learnt the art of contaminating the air as little as possible because he has learnt how to use it up. How does he do it? The secret has always been known to the European occult schools, where it was called the finding of the Stone of the Wise, the Philosopher's Stone.

At the turn of the eighteenth to the nineteenth century a good deal of information about occult development leaked out. The Stone of the Wise was often mentioned in published writings, but one can see that the author understood little of it, even though it all came from the right sources. In 1797 a local Thuringian newspaper printed an article about the Stone of the Wise which included, inter alia, the following: “The Stone of the Wise is something one has only to recognise, for every man has seen it. It is something which everyone holds in his hand for part of almost every day, but without knowing that it is the Philosopher's Stone.” This is an enigmatic way of indicating that the Philosopher's Stone can be found everywhere. Yet this strange expression is literally true.

This is how it comes about. The plant, as it builds up its body, takes in the carbon dioxide and retains the carbon for its body-building purposes. Men and animals eat the plants, take in the carbon, and give it up as carbon dioxide when they breathe out. So we have a carbon cycle. In the future there will be a great change. Man will learn to extend the range of his innate powers and will gradually come to do for himself what at present he leaves to the plant. Just as man passed through the plant and animal kingdoms in the course of his evolution, so will he in a certain sense retrace his steps. He will himself become plant; he will take up the plant-nature into himself and accomplish the whole plant-process within himself. He will retain the carbon dioxide and will consciously build up his body with it, as the plant now builds up its own body unconsciously. He will prepare the necessary oxygen in his own organs, unite it with carbon to form carbon dioxide, and then deposit the carbon again in himself. Thus he will be able to build up his bodily structure. Here is an idea which opens up a great perspective for the future; and when it comes about man will cease to be a killer with his breath.

Now we know that carbon and diamond are the same substance; diamond is more thoroughly crystallised and a more transparent form of carbon. Hence we need not think that in the future people will go about looking like negroes. Their bodies will consist of soft, transparent carbon. At that stage man will have found the Philosopher's Stone and he will transform his own body into it.

Anyone undergoing occult development has to anticipate this process as far as possible He must deprive his breath of the capacity to kill, and must organise his breathing so that the air he exhales is usable and can be breathed again. How is this to be accomplished? You have to bring rhythm into your breathing. The teacher gives the necessary instructions. Breathing in, holding your breath and breathing out again—this must be done rhythmically, if only for a short period. With every rhythmical exhalation the air is improved, slowly but surely. Here the old saying applies drops of water wear away the stone. The chemists cannot yet confirm this: their instruments are too coarse to detect the finer substances, but the occultist knows that breath imbued with rhythm is life-promoting and contains more than the normal amount of oxygen. The breath can be purified also, and at the same time, by meditation. This, too, contributes, if only by a very little, towards bringing the plant-nature back into man, so that he may become a being who does not kill.

5. Pratyahara, the curbing of sense-perception. Nowadays in ordinary life a person receives a continual stream of sense-impressions and allows them all to work on him. The occult teacher says to the pupil: “You must concentrate on a single sense-impression for a specified number of minutes and pass on to another only by your own free choice.”

6. Dharana, when the pupil has done that for a while he must learn to make himself deaf and blind to all sense-impressions; he must turn away from them and try to hold in his thought only the concepts they leave behind. If he thus lives in concepts only, and controls his thoughts and links one concept to another by his own free choice, he has reached the condition known as Dharana.

7. Dhyanam. There are concepts—often disregarded by Europeans—which do not derive from sense-impressions. We have to form them for ourselves—mathematical concepts, for example. No perfect triangle exists in the outer world; it can only be conceived in thought, and the same is true of a circle. Then there is a whole range of concepts which anyone undertaking occult training must study intensively. They are symbolic concepts which are connected with some objects—for example, the hexagram, or the pentagram, symbols which occultism can explain. The pupil must keep his mind sharply concentrated on such symbolic objects, not to be found in the outer world. It is the same with another kind of concept: for example, that of the species Lion, which can be laid hold of only in thought. On these, too, the pupil must focus his attention. Finally, there are moral ideas, such for example as the following, from Light on the Path:⁴³ “Before the eye can see, it must be incapable of tears.” This, too, cannot be experienced outwardly, but only inwardly. This meditation on concepts which have no sense-perceptible counterpart is called Dhyanam.

8. Finally, Samadhi, the most difficult of all. After concentrating for a very long time on an idea which has no sense-perceptible counterpart, you allow your mind to rest in it and your soul to be filled with it. Then you let the idea go, so that nothing is left in your consciousness. But you must not fall asleep, as would then normally happen; you must remain conscious. In that state the secrets of the higher worlds begin to reveal themselves. This state can be described as follows. You are thinking, for you are conscious, but you have no thoughts, and into this thinking without thoughts the spiritual powers are able to pour their content. But as long as you yourself fill your thinking, they cannot come in. The longer you can hold in your consciousness this activity of thinking without thoughts, the more will the super-sensible world reveal itself to you.

These are the eight realms with which a teacher of Eastern Yoga deals.

Now we will speak about the Christian way of occult training, as far as this is possible, and we shall see how it differs from the Eastern way. This Christian way can be followed with the advice of a teacher who knows what has to be done and can rectify mistakes at every step. But in Christian training the great Guru is Christ Jesus Himself. Hence it is essential to have a firm belief in the presence and the life on Earth of the Christ. Without this, a feeling of union with Him is impossible. Further, we must recognise that in the Gospel of St. John we have a document which originates with the great Guru Himself and can itself be a source of instruction. This Gospel is something we can experience in our own inner being and not something we merely believe. Whoever has absorbed it in the right way will no longer need to prove the reality of Christ Jesus, for he will have found Him.

In Christian training you must meditate on this Gospel, not simply read and re-read it. The Gospel begins: “In the beginning was the Word, and the Word was with God and the Word was God ...” The opening verses of this Gospel, rightly understood, are sentences for meditation and must be inwardly absorbed in the condition of Dhyanam, as described above. If in the morning, before other impressions have entered the soul, you live for five minutes solely in these sentences, with everything else excluded from your thoughts, and if you continue to do this over the years with absolute patience and perseverance, you will find that these words are not only something to be understood; you will realise that they have an occult power, and you will indeed experience through them a transformation of the soul. In a certain sense you become clairvoyant through these words, so that everything in St. John's Gospel can be seen with astral vision.

Then, under the direction of the teacher, and after meditating again on the five opening verses, the pupil allows the first chapter to pass through his mind for seven days. During the following week, after again meditating on the five opening verses, he goes on to the second chapter, and so in the same way up to the twelfth. He will soon learn how powerful an experience this is; how he is led into the events in Palestine when Christ Jesus lived there, as they are inscribed in the Akashic Record, and how he can actually experience it all. And then, when he reaches the thirteenth chapter, he has to experience the separate stages of Christian Initiation.

The first stage is the Washing of the Feet. We must understand the significance of this great scene. Christ Jesus bends down before those who are lower than himself. This humility towards those who are lower than we are, and at whose expense we have been able to rise, must be present everywhere in the world. If a plant were able to think, it would thank the minerals for giving it the ground on which it can lead a higher form of life, and the animal would have to bow down before the plant and say: “To thee I owe the possibility of my own existence.” In the same way man should recognise what he owes to all the rest of nature. So also, in our society, a man holding a higher position should bow before those who stand lower and say: “But for the diligence of those who labour on my behalf, I could not stand where I do.” And so on through all stages of human existence up to Christ Jesus Himself, who bows down in meekness before the Apostles and says: “You are my ground, and to you I fulfil the saying, ‘He who would be first must be last, and he who would be Lord must be the servant of all’.” The Washing of the Feet betokens this willingness to serve, this bowing down in perfect humility. This is a feeling that everyone committed to occult development must have.

If the pupil has permeated himself with this humility, he will have experienced the first stage of Christian Initiation. He will know by two signs, an outer and an inner, that he has gone thus far. The outer sign is that he feels as though his feet were being laved with water. The inner sign is an astral vision which will quite certainly come: he sees himself washing the feet of a number of persons. This picture rises up in his dreams as an astral vision, and every pupil has the same vision. When he has experienced it, he will have truly absorbed this whole chapter.

The second stage is that of the Scourging. When the pupil has reached this point, he must, while he reads of the Scourging and allows it to act upon him, develop another feeling. He must learn to stand firm under the heavy strokes of life, saying to himself: “I will stand up to whatever pains and sorrows come to me.” The outer sign of this is that the pupil feels a kind of prickling pain all over his body. The outer sign is that in a dream-vision he sees himself being scourged.

The third stage is that of the Crowning with Thorns, and for this he has to acquire yet another feeling: he learns to stand firm even when he is scorned and ridiculed because of all that he holds most sacred. The outer sign of this is that he experiences a severe headache; the inward symptom is that he has an astral vision of himself being crowned with thorns.

The fourth stage is that of the Crucifixion. A new and quite definite feeling must be developed. The pupil must cease to regard his body as the most important thing for him; his body must become as indifferent to him as a piece of wood. He then comes to look quite objectively on the body he carries with him through life; it has become for him the wood of the Cross. He need not despise it, any more than he does any other tool. The outer sign for having reached this stage is that during the pupil's meditation red marks (stigmata) appear at those places on his body which are called the sacred wounds. They do indeed appear on the hands and feet, and on the right side of the body at the level of the heart. The inward sign is that the pupil has a vision of himself hanging on the Cross.

The fifth stage is that of the Mystical Death. Now the pupil experiences the nothingness of earthly things, and indeed dies for a while to all earthly things.

Only the most scanty descriptions can be given of these later stages of Christian Initiation. The pupil experiences in an astral vision that darkness reigns everywhere and that the earthly world has fallen away. A black veil spreads over that which is to come, and while he is in this condition the pupil comes to know all that exists as evil and wickedness in the world. This is the Descent into Hell. Then he experiences the tearing away of the curtain and the world of Devachan appears before him. This is the rending of the veil of the Temple.

The sixth stage is that of the Burial. Just as at the fourth stage the pupil learnt to regard his own body objectively, so now he has to develop the feeling that everything else around him in the world is as much part of what truly belongs to him as his own body is. The body then extends far beyond its skin; the pupil is no longer a separate being; he is united with the whole planet. The Earth has become his body; he is buried in the Earth.

The seventh stage, that of the Resurrection, cannot be described in words. Hence occultism teaches that the seventh stage can be conceived only by a man whose soul has been entirely freed from the brain, and only to such a man could it be described. Hence we cannot do more than mention it here. The Christian teacher indicates the way to this experience.

When a man has lived through this seventh stage, Christianity has become an inner experience of the soul. He is now wholly united with Christ Jesus; Christ Jesus is in him.

• 42. “The form of instruction in oriental schooling.” From the old Indian classic, The Yoga-Sutras of Patanjali.
• 43. Light on the Path, written by Mabel Collins.

Yesterday we described the various stages by which pupils of the Eastern and the Christian occult schools came to higher knowledge. Today I will try to describe, in a similar way, the stages of Rosicrucian training.

You must not imagine that the Rosicrucian training contradicts the other two. It has existed since the fourteenth century, and it had to be introduced because mankind then needed a different form of training. Among the Initiates it was foreseen that a time would come when because of the gradual increase of knowledge men would be confused in matters of religious faith. Therefore a form of instruction had to be created for those who felt within themselves the discord between faith and knowledge. In the Middle Ages the most learned men were also those of the greatest faith and piety; and for a long time afterwards those who had made headway in scientific knowledge could not conceive of any contradictions between knowledge and faith. We are usually told that faith was shaken by the ideas of Copernicus, but that is quite wrong: after all, Copernicus dedicated his book to the Pope! It is only in quite recent times that this conflict has gradually developed. The Masters of Wisdom saw that this was bound to happen and that a new path would have to be found for those whose faith had been destroyed. For persons much occupied with science, the necessary path towards Initiation is the Rosicrucian, for the Rosicrucian method shows that the highest knowledge of mundane things is thoroughly compatible with the highest knowledge of spiritual truths. It is precisely through the Rosicrucian path that those who have been led away from Christian belief by what they take to be science can learn to understand Christianity truly for the first time. By this method anyone can come to a deeper grasp of the truth of Christianity. Truth is one, but it can be reached along different paths, just as at the foot of a mountain there are various paths, but they all meet at the summit.

The essence of Rosicrucian training may be described in two words: true self-knowledge. The Rosicrucian pupil has to distinguish two things, not merely theoretically but practically, so that they become part of his everyday life. There are two forms of self-knowledge—the lower form, called by the Rosicrucian pupil “self-mirroring”, which should serve to overcome the lower self, and the higher form of self-knowledge which is born out of self-renunciation.

What is the lower form of self-knowledge? It consists in the recognition of our everyday self, of what we are and of what we bear within us: in other words, an examination of our own soul-life. But we must make it quite clear to ourselves that by this means we cannot reach the higher self. When we look into ourselves we see only what we are, and that is just what we have to grow out of in order to surmount the ordinary self. But how is this to be done? Most people are convinced that their characteristics are the best, and anyone who lacks these characteristics is uncongenial to them. Once a person has outgrown this idea, not only in theory but in feeling, he will be on the way to true self-knowledge.

You can get out of the habit of self-admiration by a particular method which can be practised whenever you have five minutes for it. You must start from the principle that all characteristics are one-sided; you must learn to recognise in what respects yours are one-sided and then try to balance them. This principle may not amount to much in theory, but in practice it is highly effective. If you are industrious, you must ask yourself whether your activity may not be wrongly applied. Quickness, too, is one-sided; it needs to be supplemented by careful deliberation. Every quality has its polar opposite; you should cultivate its opposite and then try to harmonise the two extremes. For example, make haste slowly; be quick and yet deliberate; deliberate and yet not slow. Then the pupil will begin to grow beyond himself. All this is not part of meditation, but must be acquired alongside it.

It is by attention to small details that this harmony can be achieved. If your tendency is not to let anyone finish what he is saying, you must keep a watch on yourself and make up your mind that for six weeks you will keep silent, as far as possible, when someone else is talking. Then you must accustom yourself to speak neither too loudly nor too softly. Things such as this, which are generally not thought of, contribute essentially to inner self-development, and the more attention you pay to quite insignificant characteristics, the better it will be. If you try not only to acquire certain moral, intellectual or emotional qualities, but to get rid of some external habit, this will be particularly effective. It is a question not so much of investigating your inner self as of endeavouring to perfect the qualities which you have not yet fully developed, and to complement those you already have by cultivating their polar counterparts. Self-knowledge is one of the hardest things to acquire, and it is precisely those who think they know themselves best who are most likely to be deceived: they think too much about themselves. You should get out of the habit of fixing your attention on yourself and constantly using the word “I”—“I think, I believe, I consider this right”. Above all you must get rid of the notion that your opinion is worth more than that of other people. Suppose, for instance, that someone is very clever. If he displays his cleverness in the company of people who are not so clever, his behaviour will be very ill-timed; he will be doing it only to please his own egoism. He ought to adapt his response to the needs and capacities of others. Agitators are particularly apt to offend against this rule.

In addition to all this you must cultivate patience, in the occult sense of the word. Most people who want to achieve something cannot wait; they imagine they are already fit to receive anything. This patience derives from strict self-training, and it, too, is related to the lower form of self-knowledge.

Higher self-knowledge begins only when we can say that our higher self is not in our ordinary “I”. It is in the whole great world outside, in the sun and the moon, in a stone or an animal: everywhere can be found the same essential being that is in us. If a man says: “I wish to cultivate my higher self and to withdraw from the world; I want to know nothing about anything material,” he entirely fails to understand that the higher self is everywhere outside, and that his own higher self is only a small part of the Great Self outside. Certain methods of so-called “spiritual” healers make this mistake, which can be very serious. They instil into patients the idea that matter has no real existence and so there can be no illnesses. This notion is based on a false self-knowledge, and, as I have said, it can be very dangerous. This healing method calls itself Christian, but in fact it is anti-Christian.

Christianity is an outlook which sees in everything a revelation of the Divine. Everything material becomes an illusion unless we look on it as an expression of the Divine. If we disown the external world, we are disowning the Divine; if we reject the material realm, in which God has revealed himself, we are rejecting the Divine. The important thing is not to gaze into ourselves, but to seek to know the Great Self which shines down into us. The lower self says: “Standing here I am cold.” The higher Self says: “I am also the cold, for as part of the one Self I live in the cold and make myself cold.” Again the lower self says: “I am here in the eye which beholds the sun.” The higher Self says: “I am in the sun and in the sun's rays I look into your eyes.”

Really to go out of yourself is to renounce yourself. Hence the Rosicrucian training aims at drawing the lower self out of man. In the early days of Theosophy the gravest mistake was made when people were told to look away from the external world and to gaze into themselves. That is a great illusion, for then we find only the lower self, the fourth principle, which imagines itself to be divine but is not so at all. We must come out of ourselves if we are to know the Divine. “Know thyself” means also “Overcome thyself”.

The Rosicrucian training leads its pupils through the following stages, and these go hand in hand with the six exercises already mentioned:⁴⁴ control of thought; initiative in action; tranquillity; lack of prejudice, or positiveness; faith; and inner balance. The training itself consists of the following:

1. Study. Without study, a modern European cannot get to know himself. He must try, first of all, to reproduce in himself the thoughts of the whole of humanity. He must learn to think in harmony with the world-order. He must say to himself: “If others have thought this, it must be a possible human thought; I will test whether one can live with it.” He need not swear to it as a dogma, but by studying it he must get to know what it is. The pupil must learn about the evolution of sun and planets, of the earth and humanity. Thoughts of this kind, given to us for study, purify the spirit. By following the strict lines of these thoughts, we come to form strictly logical thoughts ourselves. This kind of study, again, purifies our thoughts, and so we learn to think with strict logic. If, for instance, we are reading a difficult book, the most important thing is not to comprehend its whole content, but to enter into the author's line of thought and learn to think with him. Hence the pupil should find no book too difficult; if he does, it means only that he is too easy-going to think.

The best books are those we have to take up again and again, books we cannot understand immediately but have to study sentence by sentence. It does not matter so much what we study as how we study. If we study the great truths, for instance the planetary laws, we develop an important line of thought, and this is what really matters. If we say that we want more moral teaching and nothing about planetary systems, we show great egoism. True wisdom engenders a moral life.

2. Imagination or Imaginative Knowledge is the second thing we have to attain. What is it and how do we achieve it? As we go through the world we must observe it in the light of Goethe's saying: “Everything transitory is but a symbol.”⁴⁵ Goethe was a Rosicrucian and he can lead us into the life of the soul. Everything must become for us a symbol in manifold respects. Suppose, for instance, we are walking past a meadow saffron: in form and colour it is a symbol of mourning. Another flower, the convolvulus, is a symbol of helplessness; another flower, with its splash of red, is a sign of gaiety, and so on. A bird with bright colours may be a symbol of coquetry. The symbols may actually be expressed in the names: weeping willow, forget-me-not, and so on. The more we reflect in this way, so that external things become symbolic pictures of moral qualities, the more easily shall we attain to Imaginative Knowledge. We can see similar likenesses in human beings. For instance, we can study people's temperament from their gait—look at the slow, heavy step of the melancholic, the light, springy step of the sanguine type.

After some time spent on these exercises we can pass to exercises of real Imagination. Take, for example, a living plant, look at it carefully, sink yourself into it, then draw forth the inner feeling of your soul and lay it as it were in the plant, as is described in the book, Knowledge of the Higher Worlds.⁴⁶ All this stimulates the Imagination, and by this means the pupil acquires astral vision. After a time he will notice a little flame proceeding from the plant: that is the astral counterpart of its growth. Again, the pupil takes a seed and visualises the whole plant, as it will later on be in reality. These are exercises of the Imagination; by their means one comes to see things surrounded by their astral element.

3. The third stage is called learning the occult script. There is in fact such a script, through which one can penetrate more deeply into things. An example will show you more exactly what I mean. With the close of the old Indian civilisation a new civilisation began. The symbol for such an evolutionary stage is the vortex. These vortices exist everywhere in the world. They occur in the nebulae—the Orion nebula, for instance. There, too, an old world is dying and a new one being born. When the Indian civilisation was coming into being, the Sun was in the sign of Cancer; during the Persian civilisation in Gemini; during the Egyptian civilisation in Taurus; during the Graeco-Roman civilisation in Aries. Since the astronomical sign for Cancer is ♋, this was the sign for the rise of the Indian civilisation.

Another example is the letter M. Every letter of the alphabet can be traced back to an occult origin. Thus M is the symbol of wisdom; it derives from the shape of the upper lip. It is also the sign for the waves of the seas; hence wisdom may be symbolised by water. These signs indicate sounds which correspond with real things, and in the Rosicrucian training such studies are cultivated.

4. A rhythmical element is brought into breathing. It plays a less important part than it does in Eastern training, but it belongs to the Rosicrucian training and a Rosicrucian knows that through meditation the air he breathes out is purified.

5. The correspondence between Microcosm and Macrocosm is emphasised. This means the connection between the great world and the small, or between man and the world outside him.

Man has emerged by gradual stages and his various members have been formed in the course of evolution. Now it is impossible for certain organs to arise in a being which has, for example, no astral body, and therefore they could not come into existence on the Sun, even in a preliminary form. The liver is an instance of this: it cannot exist without the etheric body, but it is actually created by the astral body. Similarly, no being can have warm blood unless it first appeared at a time when the Ego was at least in course of preparation. True, the higher animals are warm-blooded, but they split off from man when the development of his Ego was already on the way. Hence we can say that the liver is closely related to the astral body, and warm blood to the Ego. In fact every one of man's organs, even the smallest, has its specific relationship to one member of his being. If the pupil concentrates his attention on himself objectively, as though on something outside himself—if for instance he concentrates on the point at the root of the nose and connects with it a particular saying given by his occult teacher, he will be guided to that which corresponds to this point and he will come to know it. If he concentrates on this point under definite guidance, he will come to know the nature of the Ego. Another, much later exercise is directed towards the inner part of the eye; through this one learns to know the inner nature of light and of the sun. The nature of the astral can be learnt by concentrating on the liver, with the aid of certain specific words.

This is true self-development, when the pupil is taken out of himself by means of each organ on which he concentrates his attention. This method has become specially important in recent times because humanity has become deeply involved in matter. In this way one penetrates through the material to its creative cause.

6. Dwelling in, or sinking oneself into, the Macrocosm. This is the same form of spiritual contemplation that we described as Dhyanam. The pupil sinks himself into the organ he is contemplating—for example, the inner part of the eye. After concentrating on it for a while, he drops the mental picture of the external organ and thinks only of that to which the eye leads him—the light. In this way he comes to the creator of the organ and so out into the Macrocosm. He then feels his body increasingly growing larger and larger until it is as large as the Earth; indeed even bigger than the Earth, until all things are in it. And then he lives in all things.

7. The seventh stage corresponds to the Eastern Samadhi. It is called divine blessedness, because now the pupil ceases to think of this last concept, but he retains the power to think. The content of his thought falls away, but the activity of thought remains. And thus he comes to rest in the divine-spiritual world.

These stages of Rosicrucian training are more inward, and call for a subtle cultivation of the higher life of the soul. The widespread superficiality of our material epoch is a powerful obstacle to the necessary deepening of the whole inner life; it must be overcome. This form of training is particularly well suited to Europeans. Anyone who is in earnest can carry it out. But Goethe's saying, “It is indeed easy, but even the easy is hard”,⁴⁷ applies here.

We have gone into the various methods of training, and I will end these lectures by showing you something of the relationship between man and the whole Earth, so that you will see how man is related to everything that happens on Earth.

I have described the evolution of man and shown you how he can acquire a true inner being of his own. In the course of evolution the whole of humanity will attain to everything that the individual can achieve through occult training. But what will be happening to the Earth while mankind is developing in this way? There is a great difference between the Earth seen by the occultist and the Earth known to the ordinary geologist or scientist. He looks on it as merely a sort of great lifeless ball, with an interior not very unlike its exterior, except that at most the interior substances are fluid. But it is not easy to understand how such a lifeless ball could have produced all the different kinds of beings on it.

We know that on this Earth of ours various phenomena occur which deeply affect the fate of many people; but present-day science looks on this as a purely external relationship. Thus the fate of hundreds and thousands may be affected by an earthquake or a volcano. Does the human will have any influence on this, or is it all a matter of chance? Are there dead laws which act with blind fury, or is there some connection between these events and the will of man? What is really happening when a man is killed by an earthquake? What does the occultist say about the interior of the Earth?

The occult science of all epochs says the following about the interior of the Earth. We must think of the Earth as consisting of a series of layers, not completely separated from one another like the skins of an onion, but merging into one another gradually.

1. The topmost layer, the mineral mass, is related to the interior as an eggshell is to the egg. This topmost layer is called the Mineral Earth.

2. Under it is a second layer, called the Fluid Earth; it consists of a substance to which there is nothing comparable on Earth. It is not really like any of the fluids we know, for these all have a mineral quality. This layer has specific characteristics: its substance begins to display certain spiritual qualities, which consist in the fact that as soon as it is brought into contact with something living, it strives to expel and destroy this life. The occultist is able to investigate this layer by pure concentration.

3. The “Air-Earth”. This is a substance which annuls feelings: for instance, if it is brought into contact with any pain, the pain is converted into pleasure, and vice versa. The original form of a feeling is, so to speak extinguished, rather as the second layer extinguishes life.

4. The “Water-Earth”, or the “Form-Earth”. It produces in the material realm the effects that occur spiritually in Devachan. There, we have the negative pictures of physical things. In the “Form-Earth” a cube of salt, for example, would be destroyed, but its negative would arise. The form is as it were changed into its opposite; all its qualities pass out into its surroundings. The actual space occupied by the object is left empty.

5. The “Fruit-Earth”. This substance is full of exuberant energy. Every little part of it grows out at once like sponge; it gets larger and larger and is held in place only by the upper layers. It is the underlying life which serves the forms of the layers above it.

6. The “Fire-Earth”. Its substance is essentially feeling and will. It is sensitive to pain and would cry out if it were trodden on. It consists, as it were, entirely of passions.

7. The “Earth-mirror” or “Earth-reflector”. This layer gets its name from the fact that its substance, if one concentrates on it, changes all the characteristics of the Earth into their opposites. If the seer disregards everything lying above it and gazes down directly into this layer, and if then, for example, he places something green before him, the green appears as red; every colour appears as its complementary opposite. A polaric reflection arises, a reversal of the original. Sorrow would be changed by this substance into joy.

8. The “Divisive” layer. If with developed power one concentrates on it, something very remarkable appears. For example, a plant held in the midst of this layer appears to be multiplied, and so with everything else. But the essential thing is that this layer disrupts the moral qualities also. Through the power it radiates to the Earth's surface, it is responsible for the fact that strife and disharmony exist there. In order to overcome this disruptive force, men must work together in harmony.

That is precisely why this layer was laid down in the Earth—so that men should be enabled to develop harmony for themselves. The substance of everything evil is prepared and organised there. Quarrelsome people are so constituted that this layer has a particular influence on them. This has been known to everyone who has written out of a true knowledge of occultism. Dante⁴⁸ in his Divine Comedy calls this layer the Cain-layer. It was here that the strife between the brothers Cain and Abel had its source. The substance of this layer is responsible for evil having come into the world.

9. The “Earth-core”. This is the substance through whose influence black magic arises in the world. The power of spiritual evil comes from this source.

You will see that man is related to all the layers, for they are continually radiating out their forces. Humanity lives under the influence of these layers and has to overcome their powers. When human beings have learnt to radiate life on Earth and have trained their breathing so that it promotes life, they will overcome the “Fire-Earth”. When spiritually they overcome pain through serenity, they overcome the “Air-Earth”. When concord reigns, the “Divisive” layer is conquered. When white magic triumphs, no evil remains on Earth. Human evolution thus implies a transformation of the Earth's interior. In the beginning the nature of the Earth's body was such as to hold subsequent developments in check. In the end, when human powers have transformed the Earth, it will be a spiritualised Earth. In this way man imparts his own being to the Earth.

Now there are occasions when the very substance of the passions of the Fire-Earth begins to rebel. Aroused by men's passions, it penetrates through the Fruit-Earth, forces its way through the channels in the upper layers and even flows up into and violently shakes the solid Earth: the result is an earthquake. If this passion from the Fire-Earth thrusts up some of the Earth's substance, a volcano erupts. All this is closely connected with man. In Lemurian times, the upper layer was still very soft and the Fire-layer was near the surface. Human passions and the “passion-substance” of this layer are related; when men give rein to evil passions they strengthen its passions, and that is what happened at the end of Lemurian times. Through their passions the Lemurians made the Fire-Earth rebellious, and in this way they brought the whole Lemurian continent to destruction. No other cause for this destruction could be found except in what they had themselves drawn forth from the Earth. Today the layers are thicker and firmer, but there is still this connection between human passions and the passion-layer in the interior of the Earth; and it is still an accumulation of evil passions and forces that gives rise to earthquakes and volcanic eruptions.

How man's destiny and will are related to happenings in the Earth can be seen from two examples which have been occultly investigated. It has been found that persons who have been killed in an earthquake appear in their next incarnation as men of high spiritual quality and faith. They had progressed far enough to be convinced by that final stroke of the transitoriness of earthly things. The effect of this in Devachan was that they learnt a lesson for their next lives: that matter is perishable but spirit prevails. They did not all come to realise that, but many of them are now living as people who belong to some spiritual-theosophical movement.

In the other example, the births which occurred during a time of frequent earthquakes were investigated. It was found that all those born at about the time of an earthquake, though not exactly in its area, were, surprisingly enough, men of a very materialistic cast of mind. The earthquakes were not the cause of this; rather it was these strongly materialistic souls, ripe for birth, who worked their way down into the physical world by means of their astral will and let loose the forces of the Fire-Earth layer, which proceeded to shake the Earth at the time of their birth.

Man transforms his dwelling-place and himself at the same time, and when he spiritualises himself, he spiritualises the Earth also. One day, at a later planetary stage, he will have ennobled the Earth by his own creative power. Every moment when we think and feel, we are working on the great structure of the Earth. The Leaders of mankind have insight into such relationships and seek to impart to men the forces which will work in the true direction of evolution. One of the latest of these impulses is the Theosophical Movement. Its purpose is to develop harmony and balance in the very depths of the human soul. Anyone who puts the assertion of his own opinion higher than love and peace has not thoroughly understood the idea of Theosophy. The spirit of love must penetrate even into the opinions a man holds. In the course of occult development he must unavoidably learn this, or he will get no further. He must renounce entirely his own opinions and must wish to be solely an instrument of the objective truth which comes from the spiritual world and flows through the world as the one great Truth. The more a man renounces himself and sets his own opinions aside, becoming instead a channel for the great Truth, the more does he manifest the true spirit of Theosophy.

All this is extraordinarily difficult today. But theosophical teaching is itself a promoter of peace. When we come together so that we may live within this teaching, it gives rise to peace. But if we introduce something from outside, we bring dissension in, and that should really be an impossibility. So the theosophical conception of the world must pass over into feeling—into something I would call a spiritual atmosphere—in which Theosophy lives. You must have a will to understand; then Theosophy will hover like a unifying spirit over our gatherings, and from there will spread its influence out through the world.

• 44. See Lecture Twelve.
• 45. Goethe's Faust, Part II, Act V, Chorus Mysticus.
• 46. Knowledge of the Higher Worlds. How is it achieved? Appeared as articles in Lucifer-Gnosis, June 1904 to September 1905; first published in book form,. 1909. Collected Edition, Dornach, 1961. Sixth English edition, 1969. Revised by C.D. and D.S.O.
• 47. Spoken by Mephistopheles in Faust, Part II, Act I, The Emperor's Palace.
• 48. Dante Alighieri, 1265–1321. The Divine Comedy, Inferno, Canto 32.

Question about the work of the Ego

Work can be done on the astral body, on the etheric body, on the physical body. Every human being works on his astral body; all moral education is work on the astral body. Even when a person enters on the process of Initiation, on occult training, he has still much work to do on his astral body. Initiation leads to stronger work on the etheric body through the cultivation of aesthetic pleasure and of religion. The Initiate works consciously on his etheric body.

Astral consciousness is four-dimensional in certain connections. In order to form an approximate idea of this, the following may be said. Anything that is dead has the tendency to remain in its three dimensions. Anything living extends all the time beyond the third dimension. Anything that grows has, through its movement, the fourth dimension within its three dimensions. If something moves in a circle, and if the circle it traces goes on increasing in size, we come at last to a straight line. But the straight line will not return to its starting point, because our world is three-dimensional. In astral space, a line does return, because astral space is closed on all sides. It is quite impossible, there, to go straight on for ever. Physical space is open to the fourth dimension. Height and breadth are two dimensions; the third dimension leads out into the fourth. In astral space a different geometry prevails.

Why are Theosophists still so inadequate?

One should not allow a personal element to enter into one's judgments. An objective assessment of things should be the aim.

About conditions in Devachan

Pain and grief are external in Devachan. You do not experience your own pains there. Pain is something you look at. You see it as thunder, as lightning, as colour. That is blessedness. You are looking at pictures of happenings caused by others here below. A peaceful condition in Devachan depends on the lives of people between birth and death. Harmony here on Earth brings about peace in Devachan. A man lives continuously in the three worlds. “Rest in peace!” is not quite right.

Is there any value in reading Masses for the dead?

Good thoughts are balm for the dead. It is not selfish love that we should send them, not mourning because we no longer have them here; this harms a dead person and weighs on him like lead. But love that endures, which does not lay claim to the dead person by wanting him back again—this nourishes him and augments his happiness.

Remorse?

Remorse has no value. But one must make good for harm done; this shortens the Kamaloka period.

On communion with loved ones in Kamaloka

It is clearer, more definite, in Devachan, for in Kamaloka consciousness is clouded by the paying off of debts incurred through personal guilt.

Lotus-flowers?

The lotus-flowers are inner movements, within the human being.

If one is out of harmony with one's parents, what is the reason for it?

To be out of harmony with one's parents is generally something determined by karma.

What does the astral body look like?

When the astral body is together with the physical body, it is somewhat egg-like in shape. After death it is a wonderfully radiant, mobile formation. In accordance with individual characteristics it has various colours, radiant colours. Its three gleaming points are at first widely separated, joined together but open below. They are centres of force; they draw progressively together and then they look like a small triangle. 1. Heart; 2. Liver; 3. Brain. These three points work together at the time of a new incarnation. In Devachan they are radiant centres of force, which stream out from the three points. In the astral world these three points form a triangle; in Devachan they form a six-pointed figure—two interlaced triangles. They are bells.

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A question was asked about the “permanent atom” often spoken of in theosophical circles at that time.

Atoms are a speculation. Hence we avoid speaking about them, for they are only an assumption. One should not think about things which are not facts; human beings should only look and observe.

Can one look into the future?

This is possible, but the occultist refrains from doing so, because, almost always, it behoves only a high Initiate to know the future. The Initiate's prevision does not determine what another person does; the latter will act in the future entirely out of his free will.

On family connections

Families with a strong family tradition are subject to a quite definite law, whereby the family karma is worked out. The ancestor upholds the family until he can build a new body for his own next incarnation. The continuity and cohesion of the family depends on the blood.

On Art

Art is the revelation of hidden laws of nature. Goethe says: “The beautiful is a manifestation of hidden laws of nature which would otherwise remain forever concealed.” Nature can realise her intentions only up to a certain stage; man can bring them to expression, but the artist has to leave out the blood and life.

On Group-Souls

At a later, much later, time the Group-Souls will embark on the same experiences that humanity undergoes today. They will eventually build individual bodies for themselves. They will become single individuals, each with an individual soul. Animals will never give rise to men, but human beings—of a kind quite different, certainly, from ourselves will develop out of the Group-Souls. The human stages—the Saturn stage, the Sun stage, the Moon stage, the Earth stage, and so on—can be gone through in the most varied ways.

What is your attitude to the Lord's Prayer?

The primal Christian prayer is: Lord, let this cup pass from me; nevertheless not my will, but thine, be done. One should not pray egotistically. Prayer should be a raising up of oneself into the spiritual world, a source of strength and invigoration.

On marriage

Marriage is a duality. In the world today there is a prevailing tendency to lead everything back, quite wrongly, to the sexual. A great antithesis plays into the realm of marriage: the husband has a female etheric body and the wife a male etheric body. The spirit and soul in the man is more feminine, and vice-versa. The human soul strives towards the highest. Hence the man will equate the highest with the womanly, because his soul is feminine. The external part, the body, is only an outer symbol, only a parable. “All things transient are but a parable.” “The eternal-womanly draws us to the heights.”

On the Ego-body

The Ego-body appears to the clairvoyant as a blue hollow between the eyes, behind the forehead. When a person begins to work on it, rays stream out from this point.

On the nature of comets

A comet is an assemblage of Kama, desire-substance, without the corresponding spiritual substance. The comet gets as far only as the astral body. The visibility of comets arises from the powerful friction caused by the astral body passing through etheric substance.

How does gold arise?

We have first the four ethers:

No life can arise without Life ether, which fills out the bodies. Each ether can be cooled so that it becomes solid. In earlier times gold flowed in clefts; earlier still it was gaseous; it was Fire ether, Light ether. The rays which come to us from the Sun were formerly etheric substance. All the gold was once Sun ether, Light ether. Gold is densified Sun ether, densified sunlight; silver is densified moonlight.

Which beings inhabit the Moon?

The Moon is inhabited by those physical beings who have remained behind at an earlier stage of evolution: Luciferic beings. On the Old Moon there were beings who had fallen so far into evil that they could not take part in further evolution. They established themselves on the Moon. These malevolent beings are evident especially in the waning Moon; when the Moon is waxing they are less harmful. Some dreadful beings inhabit the Moon, but there are also favourable beings, actively concerned with growth and birth.

On the Book of Revelation

The Book with Seven Seals in the Revelation of John is written by man himself. His evolution and involution are inscribed there. The first writing in it applies to the seven sub-races. Each sub-race writes and seals a page of it. When the next sub-race emerges, the page is unsealed.

On the difference between cremation and burial

The difference exists chiefly for the etheric body. Cremation provides correctly for the dissolution of the physical body into cosmic space. “Decaying” (Verwesen) means a return to one's being (Wesen).

On the life of Jesus

The life of Jesus is at the same time a fact and a symbol. Proof of his life can be given only by Spiritual Science. You will not find any historical proofs, for the Christ was not known as a high Initiate to the writers of those days.

On the inner Word

The inner Word reveals itself after a man has already attained astral sight. Then he enters into the Devachan condition; then he hears the world-secrets sounding in himself; and then he hears the name that belongs to each thing. Later, his own name will be spoken to the Initiate, and to meditate on it is especially effective. That, then, is the inner Word. The Initiate is thereby awakened, and this inner Word is a sure guide for his later development.

In earlier times man's etheric body was still outside his physical body, and so also, of course, was his Ego-consciousness. His soul worked on the physical body from outside. The horse today has its etheric body still outside.

How did the names of the zodiacal constellations originate?

The whole animal kingdom was once within man; this means that he was at a stage between the human realm and the animal kingdom of today. In order to be able to develop further, he had to separate off from himself those parts which could not go with him. He separated the parts which form the animal kingdom of today. Originally, therefore, the animals were much less sharply differentiated from man than they now are. They have gradually degenerated.

The separating off of the animal kingdom did not occur suddenly, but by slow degrees. First the fishes were separated, then the reptiles and amphibians, then the birds and the mammals. And within each group the separating off was again gradual: thus the beasts of prey, for example were separated earlier than the apes.

When the lions were separated, the constellation in which the Sun then stood was called Lion, and when the bull-nature was separated, the relevant constellation was called Bull. The names of the four apocalyptic creatures in the Revelation of John—Eagle, Lion, Bull, Man—point in the same direction. But the names of all the zodiacal constellations are not thereby explained.

The Moon in earlier times—before the Earth separated from it—consisted of soft plant-substance, like living peat or spinach-stuff, penetrated by a woody structure which has today hardened into rock. In this soft substance lived the Moon-plants, real plant-animals, halfway between the plants and the animals of the present time. Then the Earth separated, bringing into being the four kingdoms of nature—minerals, plants, animals and men. Some of the plant-animals failed to transform themselves completely into present-day plants. The sponges arose in this way.

“Before the voice can speak in the presence of the Masters, it must have lost the power to wound.”
—From Light on the Path, by Mabel Collins.

When we send forth a loving thought, it creates a wonderfully beautiful thought-form, like a flower which gently opens and then surrounds the person to whom the thought applies. Anyone who thinks a thought full of hate creates a sharp-pointed angular form, closed at its apex, designed to wound. That which is here called “the Masters” is the divine voice which speaks in us. It speaks constantly, but we do not always allow it to emerge. The thought-form of love is open; hence the voice of the Masters can sound through it. But the closed thought-form of hate leaves the divine thought-form no way out, so that it has to remain unheard.

In the astral, a lie is a murder

Suppose I think the following thought: I met a man. A quite definite thought-form will be engendered by that. Now to someone else I say it again: I met a man. The same thought-form is again engendered. The two thought-forms meet and strengthen each other. But if I tell a lie and say: I did not meet a man—this engenders a thought-form opposed to the first. The result is an explosion in the astral body of the liar.

How can one protect one's astral body against bad influences?

The best way is to be sure and true oneself. As a special protection you can create through forcible concentration of the will an astral sheath, a blue, egg-shaped mist. You must say to yourself firmly and emphatically: “Let all my good qualities surround me like a coat of mail!”

Why did the first Christians have the Fish as their symbol, besides the Lamb?

Among the fishes, especially Amphioxus, the spinal marrow began to take form. Man was once at the stage when he had the fish nature still within himself; he was wholly a soul-being and worked on his body from outside. Then he separated the fishes from himself. Later on the brain was formed out of the spinal marrow. [Goethe already knew this. Dr. Steiner found the relevant pencil sketch drawn in a notebook while he was working in the Goethe Archives in Weimar.] In this way man becomes a Self. But the Self is ennobled by Christianity and hence the Fish is the symbol for the early Christians. The story of Jonah indicates the same thing. Jonah—man—is at first outside the fishes: this means the soul working on the body from the outside. Then he becomes a Self and enters into the fish—the physical body. Through Initiation the physical body is again left aside.

Can physical objects be seen after death?

After death we see nothing physical, but the corresponding astral images, astral and devachanic counterparts. The mineral realm is absent; it appears as an empty space, like a photographic negative. In Devachan one can see a clock, for a human design enters into it. All human artifacts can be seen there.

The universal flow of life is called Prana. It flows like water; but if it is given form by being poured into the physical body, rather as water is poured into a jug, then one speaks of the etheric body. The general astral substance, desire-stuff, is called Kama. If it is given the form of a body, one speaks of the astral body. The Ego is the centre of the person. Kama plays into it, and Manas also. Thus the Ego comprises a mixture of Kama and Manas. The Kama has to be completely transformed and ennobled, so that Manas may develop from it. If the etheric body is ennobled, Buddhi emerges; and Atma arises from the ennoblement of the physical body.

The continental realm embraces everything physical; the oceanic realm, everything living; the airy sphere, the whole range of feelings; and the etheric sphere, all thoughts. At the boundary of the etheric sphere is the Akasha Chronicle. It contains everything that has ever been thought. On the far side of the Akasha Chronicle lies everything that has not yet become thought. All new thoughts, all discoveries and so on, come from the Arupa region. Anyone who has developed Kama Manas comes after death as far as the etheric sphere, to thoughts that exist independently. The Ego shapes the astral body, so that Manas develops out of it. All Manas which has not yet been drawn into the astral is Arupa.

Denial and affirmation of life

Schopenhauer says that the world has been built by irrational will. Therefore the reason has to destroy the irrational will, so that the world goes to ruin. Schelling, Hegel and Fichte represent a different standpoint which can be expressed in the words: “From God—to God!” Let us consider the denial and affirmation of life through a parable. I show someone a piece of magnetised iron, and I tell him that in the iron resides an invisible force, called magnetism. He replies: I want to know nothing about this force; I affirm the iron. It is much the same if someone, looking only at the things of the world, says that he affirms the world. Certainly he affirms the world, but he denies the invisible forces within it. Life is truly affirmed only by someone who seeks for spiritual realities. Anyone else denies half of life. Many Theosophists say: I don't bother about the world; I am concerned only to develop my higher self. In fact they are seeking only the lower man. The higher man is everywhere outside. If I feel the whole world in myself, then I have found my higher Self. My Self is outside me. Knowledge of the world is self-knowledge!

How does suggestion work?

Suggestion works on the Ego. The higher bodies are drawn out of the physical body, and then the Ego-body, without the physical brain, unconsciously follows the hypnotiser. The physical brain, the controller of actions, is detached. With an Initiate it is different. He retains conscious control without the aid of the physical brain, and so he cannot be hypnotised.

The “Pistis Sophia”

This book, written in the Coptic language, contains much of the discourses of Christ at the initiation of His disciples, and many inner expositions of parables. The thirteenth chapter is especially important. The αιμαρμενη (Haimarmene) is Devachan. The entire super-sensible world is divided into twelve aeons. These are the seven divisions of the astral plane and the five lowest divisions of Devachan. Aberrated spirits can be purified from out of Devachan. The light-bearing purifier before Christ was Melchisedek. He is meant when we read of light coming from the επισχοπος (episkopos). By αρχοντες (Archontes), the powers of evil are to be understood.

Conflict and arguing are not a realm for Theosophy. We should not squander time uselessly on disputes, but should speak only to those who have the heart and mind for Theosophy.

Why does Christ say: “I am the Way, the Truth and the Life”, when previous great founders of religion had already pointed to the Way?

We must first transpose ourselves into past ways of speaking. In former times the spiritual content of speech was perceived at the same time as the words were heard. Then we can reflect on the following: Christ was the embodiment of the Second Person of the Godhead. No previous founder of a religion had embodied in himself the fullness of the Logos. But the divine element that His predecessors had embodied was a part of the Logos, and so of Christ Himself. Therefore Christ embraces everything previous to Him in the words, “I am the Way, the Truth and the Life”.

Then one can take these words literally, in yet another sense. The previous founders of religions had shown the Way and taught the Truth, but they did not live out the Mystery of the Godhead in the sight of men. Hence they could say, “I am the Way and the Truth”. Christ alone could say: “I am the Way, the Truth and the Life.”

Now Elias means “Way”, and Moses, “Truth”. At the Transfiguration, Elias and Moses appeared with Christ. Hence the Transfiguration says: I am the Way, the Truth and the Life. The passing of Buddha into Nirvana, his death, is the same as the Transfiguration of Christ. At the moment when Buddha brought his working to an end, the real working of Christ, His Life, begins.

Today we'll consider the law of human karma in detail. You know that it takes effect in successive human lives. No discussion of this law, however accurate, can of course be complete, for the occultist is obliged to speak not of hypothetical instances but of experience gained in this field, things of which he has certain knowledge, for example by observing a particular person and the way he was, and following him through his different lives. The question we would ask is how a life's destiny arises, the position someone has in life, his character, inclinations, habits and so on. One person is born with a vehement character, easily moved to anger, another as a mild and gentle individual. One is granted a kind destiny, the other is continually embattled. Trouble and cares are his lot.

In the first place we must consider the different bodies of the human being and ask how karmic causes affect the physical, etheric and astral bodies. Let us begin with the physical body and the things that happen through it. It is above all the agent for our actions in the world, since anything we do happens through movements done by the physical body. Our outer destiny for the next incarnation will depend on these actions of ours. The actions our physical body has performed in earlier lives will determine if we are poor or rich, born in one place or another, in one kind of environment or another. If we do bad things we'll be born in a bad environment; good things will give us a good environment. That is the first law.

Now to the second law. We'll find it easiest to understand if we go back to our own childhood. We'll all find that we have taken in many new concepts and ideas since then and have learned a great deal. Having found our way to the science of the spirit, for instance, we have gained many new concepts just because of this. Just think how much we learn through it and what new trains of thought it engenders! The content of anything we learn and take up into our life of thought arises because of the astral body. Changes occur in it, and since it is the most tenuous and subtle of the human bodies, it also responds most rapidly to any influence. It is not only our ideas and concepts that have changed since childhood, however. Our inclinations, habits and character have also changed. We recall that these last-named qualities developed in the child under the influence of the ether body.

Because the ether body is much denser than the astral body, these habits are much more tenacious and persistent; if one does not deliberately set out to change them they'll persist for practically the whole of life. The ideas and concepts we take up change the astral body in giant strides compared to the slowly changing character traits, which thus also mean only gradual changes in the ether body. We may compare this to the two hands of a clock, with the big hand moving fast, the small hand more slowly. That is how it is with the rapid changes in the astral body and the slower changes in the ether body.

Changes in the physical body, which is the coarsest of them all, are of course even slower; it works most slowly of all. We'll hear on the other evenings how initiands learn to work on their astral and ether bodies and finally also their physical bodies at a faster rate.¹⁷⁹ Ultimately they will reach the point where they can change their pulse beat. Of course we have not got that for today, for anything we learn in this life will only produce the relevant changes in the next life. The change which the astral body undergoes in this life will appear in the ether body in the next incarnation, for it will influence its configuration. We have to work on our habits now in preparation for the next life, so that we shall then have the effect. Someone wishing to be born with a good memory in the next life should make every effort to recall everything as far as possible, calling to mind everything that happens in life. Thus he should recall at night what he has done that day, and then also what he did and what happened yesterday, a month ago, last year and in past years. That is how we can train our memory. People who rush through life heedlessly will be born with inclinations that will make it impossible for them to retain anything they come up against in life. One may, of course, sometimes be forced to rush; I only said what I've just been saying with reference to superficially skimming across everything in life.

We all know the temperaments. A choleric with his strong will and the desire to do a great many things which is apparent even in childhood, wants to dominate, to set the tone. He is courageous, bold, keen to act. Napoleon, Caesar and Hannibal were cholerics. A melancholic child will isolate himself, on the other hand; he is distrustful, would really like to keep all his things under lock and key, and when his friends leave the house he'll check that they have not taken anything with them. He concentrates on himself. This is a contemplative individual, not a man of action. A phlegmatic child shows no particular interest. He will go into anything, in a way, but nothing makes much of an impression on him. He is a dreamer, inactive, seeking to gratify his senses. Someone with a sanguine temperament will take an interest in something, but this will not last and soon be gone. However, we cannot classify people according to the different temperaments.

Everyone usually has one basic temperament, but the others come into it as well. The four temperaments come to expression in four different ways in the ether body, and give the astral body four different background colours. The melancholic temperament will emerge in the next incarnation of someone who tends to live within a calm, narrow compass, concentrating on himself. Someone who has come across many things, got to the bottom of them and seen a great deal of life, including difficult times, will be born a choleric. Those whose lives have been pleasant, without any great struggles or demands, will be sanguine or phlegmatic. Anything that happens to the astral body in this life will in the karmic process become the basic tenor for the ether body in the next life.

In the schools where initiates are trained, this knowledge was and is consciously used to work on the different bodies, more so in the past than today. This has to do with cycles of evolution. Occult teaching is very different today from the way it was 5,000 years ago. Then work had to be done more on groups of human beings. The deliberate aim of the work was to enable whole categories of people to be in harmony in their next life. In India the whole population was divided into four castes, and the purpose of the work alone was to enable them to be a proper part of a particular caste in their next life. Systematic training was given to provide for millennia, to shape people's view of the world for millennia. This gave tremendous powers to the occult leaders. Now it has all changed. Progressive human evolution releases people from their groups or castes; they can no longer be educated in such wholesale fashion. Man will and must become more and more highly individualized.

How do human beings influence their ether bodies with a view to the next life? All inclinations and habits in the present ether body create the disposition for health or sickness in the next life. Any particular habits, both good and bad, now slowly developing in the ether body will crystallize in the next life into the person's good or bad disposition. Thus someone may seek to be industrious, or another may endeavour to let go of his anger. Someone else again may give himself up to drink, and this will weaken his will. Another gets more and more lazy, and so on. These things, which become part of the ether body in the course of a life, will come to expression in the physical body in the next life. A bad habit in one life is the cause of sickness in the next, whilst a good habit will of course be a cause of health. A particular passion will mean a particular disease in the next life. Here one would be able to see how someone acquires a disposition to catch infections. We know very well that some people can go to anyone, to any place where epidemics or infectious diseases prevail and will not be in danger of catching these diseases. Someone else picks them up from the gutter, as it were, catching them immediately. It all depends on the disposition if we catch things or not. Initiates know very well that the disposition to catch infections results from a highly developed egotistical acquisitive drive, a selfish desire to make material gains for oneself. Anyone who wants to get rich in one life, is doing himself harm where his next incarnation is concerned. This egotistical drive for material gain and riches is a property of the ether body that will show itself as a disposition to catch infectious diseases in the next life.

Anyone wishing to know more about health and sickness will, however, have to remember that many different factors are involved. The causes of sickness need not be due to individual karma. There is also a national karma where ill-health is concerned. This can be seen from the following observation. It concerns specific aspects in the health of races and whole nations. We all know the history of the tribal migrations in earlier times. We know that a number of tribes from the East—Huns, Mongols—migrated to Europe. They poured into the country, coming from Asia, and encountered the Germanic tribes. Those Huns, and the Mongolian race altogether, were late survivors of the Atlanteans—this is evident from the name Attila or Ath; they were remnants of that great race. The Germanic peoples, Persians and Indians were more advanced races, the Mongols Atlanteans who had remained stationary at a particular point and were now in decline. The main body of humanity was progressing but individual lower races like these remained behind, forming enclaves. The astral bodies of those late races contained decomposing astral matter. This did, of course, also come to us in large quantities. The Europeans faced the approaching hordes in fear and terror, and this fear and terror they felt made the decomposing astral matter thrive even more. Fear and terror are properties of the astral body that encourage such harmful influences. European astral bodies were infected, and in later generations this infection emerged as leprosy, the dreadful disease that had disastrous effects in medieval times. It was the physical consequence of the influence Mongol astral bodies had had on European astral bodies. The channel, as it were, through which this influence poured into European bodies was the fear and terror the Germanic peoples felt when those wild hordes poured across the borders into their countries. Here we can see how diseases arise as national karma, being passed on from generation to generation. The ancestors had known the disease in mind and spirit, in later generations it became physical. This is the meaning of the words ‘visiting the iniquities of the fathers upon the children unto the third and fourth generation’.¹⁸⁰ We may take them quite literally, for they refer to this kind of national karma.

Religious source texts are altogether not taken literally enough. To begin with, people were naive, the way many country people are to this day. They would take the words of the Bible literally. Then people grew clever and took a negative view, throwing anything traditional overboard. That was the second stage. The third stage were our modern freethinkers who take it all to be symbolic. Bruno Wille would be an example.¹⁸¹ A great deal depends, however, on how clever such an individual is, for one of them will find an even better symbol than the other and feel he must let the world know that this is the one and only one. Other meanings are often read into the texts, rather than their true meaning. There is, however, also a fourth stage—the science of the occult. This teaches us to take the original source texts literally again and understand them. Having been naive to begin with, then a freethinker and seeing symbols, one finally becomes a student of the occult.

In considering the karma of sickness for individuals as well as whole tribes and nations, we found that something initially prepared for in mind and spirit will later emerge again in physical life. Let us therefore provide good education and make sure that people develop good habits, for that will also promote their health. Good inclinations help not only in the moral sphere but really and truly also one's state of health, for a bad habit will create sickness in the next life. The nervous tension which is really the most widespread disease today has arisen because of a particular attitude of mind at an earlier time. It would never have developed if the materialistic way of thinking had not gained such dominance in the world. If this way of thinking were to continue it would have a disastrous effect on the health of nations, taking humanity to the brink of insanity. Children would be born with tremors due to weak nerves, and increasing materialism would hold the threat of epidemic insanity, with people suffering real pain from any sensation they have. That is the terrible influence materialism will have at the physical level once it has infected people's minds.

This future prospect was the true reason why the occult guides of the human race found it necessary to let part of the treasury of spiritual truths go out into the world. For the coming generations can only be given a sound new foundation for health if a spiritual view of the world, free from the bonds of materialism, helps them to look up to the highest streams of life for humanity, letting these enter into themselves. The reasons why our spiritual scientific approach is being put forward today are much more profound than some would think. With it and through it each can do his part in helping humanity to regain health. The term ‘nervous ’ had quite a different meaning in the past. It meant to be sinewy, muscular, strong, with nerves like ropes. The changing in its meaning is in itself evidence of something completely new having come into the world.

Let us now consider the question of heredity for the individual child, in both mind and body, and of karma. We know that traits are passed on, making a child similar to his father, mother, uncle, aunt or grandparents. One child may look like his father, the other like his mother. Musical gifts may continue through generations, for instance. The Bach family produced about 28 musicians in a period of 250 years, though only one of them became very famous.¹⁸² And the Bernoulli family included eight great mathematicians.¹⁸³ There are many examples of heredity playing an important role. We must however understand the true meaning of karma and reincarnation, for this alone will help us to understand heredity. The theory of heredity presented in materialistic science is only partly true, and much has been distorted. To be a great musician, for example, calls not only for musical gifts. These could not come into play if the soul were unable to incarnate in a body that has a musical ear. The excellent, finely structured organs of hearing are passed on from parents to children in a family of musicians. A human seed coming from the devachan and hastening towards a new incarnation will feel drawn to such a family, in which his musical soul can come into its own in well developed musical organs. Just as the pole attracts a magnetic needle, so is such a child born into a family where his individual talents find the best physical preconditions. Everything really comes together quite perfectly. An astral seed is drawn to a family that suits it physically. The commonplace saying that one should be careful in choosing one's parents is therefore not quite as nonsensical as it may sound. It is not that the child looks like his parents. He is born of parents who are most like him, and whom he loves even before this. The deepest love and sympathy arises even before birth, and the child feels drawn to his mother. Mother love is the secondary form of love, in response to the child's love which came before.

Such insights widen our horizons enormously. I hope I shall be able to make this even clearer in the lectures that are to follow. The more we progress, the more do we penetrate into all these questions. Some things are not that clear to begin with, but then one veil after the other drops away, and as time goes on we shall gain ever deeper insights. Knowing this we learn to say to ourselves that we'll be content to wait until the time comes when things that are now still under a veil for us shall also become clear. It is usually an advanced individual who will wait in patience until he is also able to take in higher things.

• 179. Ancient Indian symbol. See lecture Rudolf Steiner gave in Dornach on 10 September 1923. Typescript lecture Z-286,‘On the origin and meaning of cults’, Rudolf Steiner House Library, London.
• 180. Exodus 20: 5.
• 181. Wille, Bruno (1860–1928), Writer, co-founder of the Giordano Bruno Association. See Rudolf Steiner's reference to him in The Course of my Life (GA 28).
• 182. The Bach family moved from Hungary to Thuringia in central Germany around the year 1590. The first Bach known to have been a musician was Hans Bach, who died in 1626. The great composer Johann Sebastian Bach (1685–1750) was his great-grandson. Three of his sons, Friedemann (1710–1784), Philipp Emanuel, the ‘Berlin Bach’ (1714–1788) and Johann Christian, the ‘London Bach’ (1735–1782) were famous in their day. The last male scion of the family was Wilhelm Friedrich Ernst Bach (1759–1845), musical director in Berlin.
• 183. The Bernoulli family of mathematicians went from Antwerp to Frankfurt in 1583, being dissenters, and finally to Basel. Two brothers—Jaques (1654–1705) and Jean, or Johann (1667–1748) were pioneers in differential calculus. Other well-known mathematicians were Nikolaus (1687–1759) and Daniel, the son of Jean (1700–1782).

Today we'll consider the functions ascribed to some spiritual entities known as luciferic spirits. We'll find that they have some strange connections with humanity. Our starting point shall be the fact that the science of thinking, of reflection, goes back no further than 800 or 900 years before Christ. Anyone who studies the history of philosophy knows that it began with Thales,¹³⁸ who lived in about 600 BC and once predicted a solar eclipse on the basis of his nature studies. This was something highly unusual at the time. The philosophy of western logic only came with Aristotle. Before that no doctrine existed about thinking, for thinking itself, abstract rational thinking, only began to dawn in 600 - 800 BC. Seeds of it were already there in the Atlantean race. We do, of course, know that the Chaldeans, ancient Egyptians and other Orientals knew astronomy, but this came from the deeper roots of clairvoyance.

The rational mind thus only developed half a millennium before Christ, and this had to do with changes in the form of relationships and marriage. These used to be very different from the way they are today. Scientists have established that even among the savage tribes of America the relationship between cousins is much more complex than it is with us. Thus the Iroquois call cousins on their father's side brothers and sisters but not those on their mother's side, the reason being that men who are of the same age in a family could have all women of the same age for their wives. One would thus know exactly who a child's mother was, but not its father. The Iroquois still see family relationships in this way today. It needs occult knowledge to give the right explanation for this. We know that things happened in 800 - 900 BC which indicate that marriage among blood relations changed to become marriage outside the family. Before, the head of a family was the father of the tribe. These ways still survived among the ancient Germans at a much later time, when people in Africa and in Mediterranean countries were already marrying outside the family. In medieval times the transition to marrying outside the family was glorified in legends such as the Gudrunlied¹³⁹ In his Germania, Tacitus wrote of ancient German tribes having one ancestor. Later this custom ceased, and in the Gudrunlied kings go to distant countries to look for wives. In the Siegfried legend¹⁴⁰ we have a description of the way the new order rose in opposition to marriage between blood relations. The marriage of Siegmund and Sieglinde was rejected by the goddess Frigg, wife of Odin. Odin established the principle of marriage outside the tribe. This was introduced at different times among different peoples, but there is a strange connection between the transition to this principle and the emergence of rational thinking. An occult thesis is that marriage outside the tribe kills part of the ether body—the forebrain comes to life, whilst the ancient clairvoyance, which was enhanced by intermarriage, dies away. People began to take a rational view of things. Today humanity has adapted to marriage outside family and tribe, just as in earlier times it was adapted to intermarriage. The latter has a harmful effect on the mental faculties of the children, and above all on the sense organ connected with the development of intellectual faculties, the eye. This is why intermarriage often results in blindness. Mental faculties only improve with marriage outside the family.

This physiological fact is closely linked with human evolution. It was necessary to prepare for the coming of the Christ. Could this have come about under different conditions? It brought love of one soul for another, with one soul influencing the other. Love among blood relations had to be overcome first. Nations will altogether only be ripe to receive Christianity once they have overcome love among blood relations. The initiates of ancient Egypt always came from the same family, for many generations. The earlier wisdom was intuitive by nature, which becomes all the more evident the further one goes back in human evolution. Reflection based on the intellect is connected with the basis of Christianity.

Let us now consider how the gods related to human beings. As evolution progresses, human beings will be gods, and the gods have also gone through a form of human evolution, different from our own, on other planets, but certainly something similar. Those who are at a higher level evolve on the basis of those who are at a lower level—man and animal live on the plant, this in turn on the mineral. There could be no gods if it were not for human beings. The relationship between them is of the same kind. What do the gods need of us? They feed on our love. The division into two sexes developed. The true meaning of nectar and ambrosia, food for the gods, is the love between man and woman. This reflects an occult truth.

Between the gods and human beings are spirits who did not complete their evolution at the same time as the gods, remaining behind, as it were, in the school of evolution. These are the luciferic spirits. They have fanned a higher level of spiritual independence into life in human beings. They taught them to rise against the gods, developing the part in them that does not feed the gods. Lucifer therefore appears as the serpent in the story of paradise, and Jehovah's punishment is that human beings shall bear their children in pain.¹⁴¹ The cohorts of Lucifer continued to influence intellectual development. Anything they did not achieve earlier, they made up for when marriage outside the family became the custom. The old law established order among human beings. Lucifer was set free 800 or 900 years before Christ, and the inner powers of the soul then began to unfold. The Christ came as the representative of the new order. The external law was given on Sinai, the inner law, grace, is given to those who have been set free by the Christ. That is how humanity progresses—the luciferic principle had to develop more and more in them.

Outer science is to be made free through theosophy, with knowledge deepened to become wisdom. The name Lucifer suggests the principle of independence. This is why Mrs Blavatsky¹⁴² gave that name to her first journal, and we have done the same, to make the principle known. Differences between nations will wear off more and more, and the first sentence in the principles of the Theosophical Society will come into force: to be the core for human brotherhood.¹⁴³ Love among blood relations will be progressively overcome and people will look more for soul relationships. Souls will find one another across vast distances. The further development and transformation of the rational mind will bring a new form of clairvoyance in future. Overcoming sexual love will at first mean isolation. The chela has to be uprooted—the great overcoming of all feelings of relationship—that is the function of the luciferic principle.

Questions and answers

(Questions not recorded)

The Indian caste system is based on knowledge of karma. The clairvoyant guides of the Indian nation foresaw the destined caste of an individual so that each was born into the appropriate caste. As the intellect develops with people marrying outside the family, conscious clairvoyance will develop and by the end of the sixth sub-race people will be organized in moral castes. With the next sub-race, all love between blood relations will vanish. The gods will be deprived of food and withdraw progressively from humanity, moving on to higher stages of evolution. Human beings will be guided by their masters, who have risen from the ranks of humanity, as it were, but have consciously evolved more quickly. These divine guides do not need human love to feed them, and sexual love will thus come to an end.

If the luciferic principle had not come into effect, the earth would gradually have become a cinder, like the moon, dead and desolate. This should not happen, and man himself will prevent it, reshaping the earth. When human beings first appeared, the earth was not as it is today. In Lemuria there were no dead, rigid metals and rocks; everything was flowing, rivers of metals flowed through the mountains, which we can still see quite clearly today. The miners who are in intimate touch with the inner earth know this, which makes them the best spiritualists. Many plants were still animals then, and milk, the food for man, flowed freely. In our infancy we go through this stage again unconsciously. We must, however, return to this form of taking nourishment in a conscious way. This is why it was said: ‘Unless you become as little children.’¹⁴⁴ Milk and a plant-based diet call up occult powers of healing, and future physicians will have to feed themselves in this way, that is, eat all the things that reach out for the sun. Indian physicians immunize themselves against snakebite by letting snakes bite them. They are then able to heal snakebite in others. Our food will be mineral by nature. Physiological initiates already live on a mineral diet. There are different kinds of initiates—those who teach wisdom, and among others those who work on improving the blood of humanity, the physiological initiates. They need not be specially clever in other directions, but their feeling for physiology is highly developed. We should only eat the parts of plants and animals that do not contain their vital energies—not their roots, therefore, nor meat, but fruit and milk and leaves. Anything that grows above ground, thriving in the sun and eaten by cows, is the right food. Minerals that form deposits should not be eaten, that is, no salts, only water. Physiological occultists watch over the blood transition to the next race.

In the last century, since Frederic the Great, we have developed ten times as fast as in the thousand years from Charlemagne to Frederic the Great, and evolution will continue to speed up in this way. The sixth sub-race is developing in Russia. Non-belief is a great obstacle to development.

Mercury is the body of some great spirits, one of which incarnated in Gautama Buddha.¹⁴⁵

In the course of evolution, man will govern his body from the outside, carry it with him like a snail its shell, in a way, work on it and transform it. This is something he is already doing in his sleep today.

• 138. Thales ... Aristotle, see Steiner R. The Riddles of Philosophy (GA 18). Tr. F. C. A. Kölln. New York: Anthroposophic Press 1973.
• 139. Middle high German epic.
• 140. Siegfried (Sigurd), folk hero of early and medieval German mythology. His legend provided the source material for several epics, among them the Vblsungasaga and the Nibelungenlied.
• 141. Genesis 3: 16
• 142. Blavatsky, Helena Petrovna, née Hahn (1831–91), Russian theosophist. Founded the Theosophical Society with Henry Steel Olcott in New York in 1875. Her journal Lucifer first appeared in 1887
• 143. First objective of the Theosophical Society: 4To form a nucleus of the universal brotherhood ofhumanity, without distinction of race, creed, sex, caste or colour? Proceedings of 2nd Annual Congress of the Federation of European Sections of the Theosophical Society, p. 5.
• 144. Mark 10: 14; Matthew 18: 17.
• 145. Steiner R. The Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature (GA 136), lecture given in Helsingfors on 13 April 1912. Tr. unknown. Vancouver: Steiner Book Centre 1981.