The Rudolf Steiner Archive

[The beginning of the statement is missing.]

When the selfless stream returns to its starting point in two cyclical outpourings and matter dissolves again, nothing has happened but that it returns enriched to its origin. Only by absorbing and overcoming the selfish current will the unselfish current develop such a strongly vibrating power that it must go beyond itself, that is, beyond the cosmic circle that forms the first meeting of the two currents. A new region will be born out of the selflessness, called forth by it: Paranirvana, the negative matter, because in contrast to matter held within the cosmic circle by attraction, it spreads outwards. One can visualize the process by imagining the swinging of a pendulum. The pendulum swinging forward will immediately swing back and, if it is not stopped by obstacles in its path, will swing so strongly that it goes beyond its starting point – just as a cart rolling forward cannot suddenly stop, but must roll a little further.

With this preparation and gradual development of matter, the material components for a planetary formation would now have been created, but planetary life itself cannot yet arise. So the Logos could not remain in paranirvana; he had to return, and on this return journey he formed the maha-paranirvana region. From here, the Logos had to make the sacrifice and begin the cycle through matter again, so that other life, besides himself, but out of him, could arise.

All life in manifold forms has emerged from the unity, the one Logos. In him, all diversity still rests undivided, undifferentiated, hidden. As soon as he becomes recognizable, perceiving himself as self, he emerges from the absolute, from the undifferentiated, and creates the non-self, his mirror image, the second logos. He animates and invigorates this mirror image; it is his third aspect, the third logos.

Thus, the first Logos would be the undifferentiated, in which life and form rest undivided, to be regarded as the Father. Time begins with his existence; he separates his reflection from himself, the form, the feminine, which he fills with his life, the second Logos; and from this inspiration, the third Logos emerges as son, as animated form. Thus, all religions have conceived of their God in threefold form, as Father, Mother and Son. Thus Uranus and Gäa, the maternal Earth; and Kronos, Time, emerged from her womb as a son; Osiris, Isis and Horus and so on.

The sacrifice of the Logos is: the spirit descends into matter, animating its reflection, and thus the world of animated forms is also given its existence, all of which lead their special existence and go through the cycle of evolution in order to become one again with the Logos as the most highly developed individualities, who receive the wealth of experience through them. If He had not poured Himself out to animate all these forms, there would be no independent growth and development. All movement, all becoming would have no life of its own; it would only stir and move according to the direction of God.

Just as people are only interested in the unknown, the individual, about people, and are indifferent to anything they can calculate and understand, so too the Logos can only take joy in independently developing life that emerges from it, for which it sacrifices and devotes itself.

The process of development of matter begins, in which the qualities of the being are reflected and are effective until these reflections begin their activity as separate forms and thus spiritualize and animate matter more and more until it becomes one again with the being Atma, Budhi, Manas... [space]

First, the cosmic basis was created by the coming together of the two qualities of selfhood and selflessness of the first Logos. Through the second current of the same, guided by harmony, the atomic essence was formed. This enveloped itself with the already existing mother substance, and the atom was formed. These atoms, with their shells of varying degrees of density, gradually formed matter, which could serve as a medium for the second Logos, which is the mirror image of the first, to give up its mirror image of the same. The second Logos now flows into this matter, which, on its first, the nirvana level, is of such a fine texture that it can flow through it unhindered and unchanged. It now reaches the region of Budhi; here it is detained, and even if in this region selflessness is so strong that it does not want to retain the Logos for its realm, it still claims it for its entire cosmos. Here the sacrifice of the Logos begins, the voice, the sound emerges from it: it wants to animate matter with its spirit, so that its thoughts shall have their existence as independent forms. Here, where the divine thought becomes sound and voice, in the sphere of Budhi, is the divine realm for the Middle Ages. Enveloped in Budhi, the Logos now flows into the mental region, which is divided into the stages of Arupa and Rupa; the divine world of thought now pours into this region, the exemplary ideas surge through each other. What later becomes a special being and still rests enclosed in the Logos in the Budhi sphere is called into existence here as an exemplary idea. This Arupa level of the mental sphere is the world of ideas of Plato, the world of reason of the Middle Ages. On the Arupa level, these ideas take on their first forms. As divine geniuses, they begin their special existence and float around together, still penetrating each other as similar spiritual beings. This is the heavenly realm of the Middle Ages.

These spiritual beings now enter the astral sphere; here, enveloped in a denser substance, they awaken through touch; only now do they feel themselves as separate beings, they feel the separation. It is the elemental realm, the world of the elemental. Having descended into the etheric sphere, this sensation is pushed out from within, it swells up, expands and grows through the etheric vegetative power, only to be enclosed and crystallized by physical matter, because here the ego is still striving mightily for limitation. Thus is the sensation enclosed in the mineral kingdom and the divine ideas sleep in sublime calm in the chaste rock. The stone - a frozen thought of God: “The stones are mute. I have placed and hidden the eternal creator word in them; chaste and shameful, they hold it locked within themselves.” So reads an old Druid saying, a prayer formula. In the Middle Ages, the etheric and physical realms, or mineral kingdom, were called microcosm or the small realm.

As it flowed in, the Logos surrounded itself with ever denser shells until it had learned to define itself firmly in the rock. However, the stones are mute; they cannot reveal the eternal creative word. The rigid physical shell must be cast off again; it remains in its realm, while now the crystalline forms in their soft etheric shell expand, growing from within, that is, being able to live, because life is growth; the stone becomes a plant. And ascending further, the Logos also sheds this etheric shell and arrives at the astral sphere of sensation. Here, through the interaction of touch and perception, activity unfolds; the sentient animal existence is formed out of sensation and will. In this way, the animal gradually develops its organs of perception, with the stimulus from outside acting as a sensation within. The types are formed. Crossing over into the mental realm, this sensation perceives itself, and with the consciousness of self, the stage of humanity is reached.

From the cosmic point of view, the Logos' descent into the mineral kingdom marks its deepest descent into matter, and the casting off of the first shell marks the beginning of the Logos' ascent. Seen from the point of view of man, however, in the anthropocentric sense, as adopted, among others, by the ancient Druid priests, the resting of the spirit in the chaste rock would be an exalted stage of existence. Untouched by selfish will, the stone obeys only the law of causality. For the human being at the lower mental level, at which we now stand, the rock would be a symbol of higher development. Through lower, earthy passions and trials, we develop into an ethereal plant existence, living and growing from within in selfless self-evidence, in order to later live in our causal body, untouched by anything outside, as pure spirit resting within ourselves, like the crystallized spirit enclosed in stone.

The second Logos, as the mover and animator of the matter in which it is enclosed, has only reached as far as the lower mental sphere. Through self-awareness, the sentient animal has reached the human stage of existence. It is able to relate the external world to its personality; it perceives itself. Nature has led and guided him so far, but here she leaves him alone and in freedom. The further development of man now depends solely on his will. He must make himself the vessel, strip off the outer shell of the lower mental sphere, so that he can now receive the inflow of the first Logos, just as the seed opens and waits for fertilization, without which it cannot grow and bear fruit.

The first logos is the eternal in the universe, the immutable law according to which the stars move in their orbits, the basis of all things. The individual forms are subject to destruction and change. We perceive colors with our sensory vision that may appear different to another vision. The external, solid object, which is held together by its parts in a certain form, can disappear at a certain temperature, its parts can dissolve, but the law according to which it has become remains and is eternal. Thus the whole universe moves according to eternal laws, the first logos flows spread out in it. Man must raise himself up to him with his will. He must develop in himself the selfless lower soul knowledge (Antahkarana). He must perceive through pure contemplation this eternal immutable law in the transitory; he must learn to distinguish what is only a transitory phenomenon in a particular form and what is its essential core; he must absorb and preserve what he has seen as a thought. Thus he gradually becomes acquainted with the unreal in the world of phenomena; the thought becomes for him the real; he gradually ascends to the stage of Arupa, he lives in the pure world of thought. The many dissolves for him and merges in the One; he feels himself one with the All. Thus he has raised himself so high that he can receive the inflow from the first Logos directly as intuition. But not to every individual soul does a single soul flow in this way; no, it is the All-Soul, it is the soul of Plato and others, in which he shares, with whom he becomes one in thought. Gradually, the higher man develops from the lower.

At this turning point, where he is to rise up in freedom through his will, he needs a teacher, and that is why the Sons of Manas descended and incarnated in the third race of the fourth round, the Lemurian period, to serve as guides. With the simple act of counting, with the understanding of numbers, mental development began and distinguished the thinking human from the animal, which only senses through the senses.

In the wisdom schools of Plato and Pythagoras, students were only allowed to penetrate to the higher sources of knowledge after studying mathematics. Eternal wisdom was only revealed through pure selflessness, and mathematics was the only science that could educate people to this, because it serves no purpose, no selfish satisfaction, and only teaches the pure relationships, the pure laws of the basic forms.

Man's development is a descent from the All-Unity to the particular and a gradual ascent in conscious freedom to the realization of his connection with the All and return to the General. Therefore, from the mental point of view, the dead stone is a model of the higher for man. In it the great connection is still preserved; in it only the law of causality is effective; what sets it in motion, it gives to the outside world. It extends from the mental into the physical, for pure thought is enclosed within it. Its life is only form. Thus the sun, which as a physical image of the Logos is at home in the mind, and the whole mineral kingdom can be regarded as a great laboratory of physical and chemical forces.

With the plant, which has its origin one stage lower, in the astral, life begins and with it the process of isolation. It draws nourishment into itself from outside in order to increase in size; it wants to grow and spread. It is the beginning of egoism. However, the plant can develop one stage higher; it develops from the astral through the physical realm up to the etheric sphere. The animal that arises in the etheric sphere already feels, it not only wants food to grow, it wants to take from the outside world that which creates pleasure for itself and appropriate it. It feels life as pleasure and suffering; it rises and develops to the astral.

And man as such, who has his origin in the physical and, as a creature of nature, has reached the point of perceiving the outside world and perceiving himself as an individual, is at his lowest in his egoism, yet he can elevate himself in thought to the mental sphere, although he can only perceive in the physical, because he lives with his brain and his visible body in the mineral kingdom. But he carries all the elements of the universe within him, he has passed through all the realms, and the powers of all rest in him as principles; he can consciously develop them from within himself. What we see is the physical body, it belongs to the mineral kingdom, but through prana, the life principle, it also lives in the etheric sphere of the plant world, it has its etheric body; and further, it also lives through sensation in the astral world, in its astral body, and through rational perception in the mental world, through the kama-manas principle. In the lower world, man possesses four bodies with the principles. But he is also connected to the higher world, since he has his origin there. He can develop his mental body and advance from the conception of the individual and the many to the idea of the type; he can develop the causal body and ascend to the higher world of the trinity of manas-budhi-atma. In the sphere of Budhi he will form his thoughts out of astral matter, he will be able to create the Mayavi-rupa body, he will live and work out of his causal soul, be a creator himself and become one again with the totality.

This upper trinity, to which man must develop, is, however, in truth deeply hidden within him, it underlies his being; he must liberate it in succession – “As above, so below”. The multiplicity that we see is nothing other than the principle of unity, the Logos, which has dissolved into multiplicity. Disharmony can only arise in multiplicity because the many separateness, which are all parts of the spirit, can come into conflict with each other. When this multiplicity reunites to form a whole, our cosmos becomes a whole again, it becomes the Logos again, harmony. “As above, so below!” – Atma, the highest principle in our cosmos, in our mineral kingdom, to which we count the stars with their orbits and all the stars and all the forces in nature, has at the same time penetrated the deepest into matter; our physical organs are essentially animated and held together by Atma. Atma as the highest principle has its counterpart in the physical realm.

The Budhi principle has only penetrated into the etheric and astral spheres, forming the essence of the plant and animal world, their etheric and astral bodies. When man, originally still in connection with the divine geniuses, forming a whole with them, separated into an individual being in the astral sphere and attained to ego-consciousness through imagination, then Manas, the third principle, descended into the astral sphere: united with Kama, enclosed in the brain of man, he formed his Kama-Manas body. Man has passed through all realms on the descending arc of his development. We carry Atma as a mineral cosmos within us; it is our physical body; Budhi as a living, sentient cosmos in our prana and kamakörper; and Manas, in its connection with Kama, forms our Kama-Manas-body. He is the fourth principle in the lower world and at the same time forms the transition to the higher mental world. It is the connecting bridge to it. When freed from all lower sheaths, manas reunites with budhi in selfless radiance into the universal.

Of all the entities, the human being is most deeply immersed in egoism and a separate existence. He has absorbed everything and carries the whole trinity of Atma-Budhi-Manas within himself. In the mineral kingdom, Atma is spread out; it rests in its entirety in the rock, which is still directly connected to the cosmos. In the plant and animal world, dualism is already present; Budhi penetrates into the etheric and astral worlds, and the plant and animal world is built from life and sensation. Manas, wisdom, hovers above them and brings about the wisdom that is expressed in nature, in the wonderful conformity to law of the structure of all animals' rational actions. But man draws Manas into himself. Wisdom can no longer affect him from the outside. Bound up with Kama, enclosed in his mental body, wisdom is clouded for him. Man is a condensation into the single form of chemical-physical processes that take place in the mineral cosmos. Man is also active in the astral world through his feelings, desires and passions. He ceaselessly creates astral beings in that sphere, which have a truly living, material existence there, because the matter of the astral world consists of surging sensations such as envy, hatred, goodwill, anger and so on. There, the beings created by human feelings lead their special existence as elemental beings; there are also beings from other worlds that require the astral sphere for their development, and then there are the astral bodies of the souls awaiting their human incarnation. Furthermore, there are the devas, who also come from other worlds and often seek to influence people. There are the four Deva-Rajas, who form the physical bodies according to the astral scheme from the four elements of fire, water, air and earth, which the Lipikas, the lords of karma, have formed from the mental substance of the individuality.

The higher development of man depends on conscious concentration and meditation, which must be practiced daily and carried out according to certain rules. By detaching himself daily, in the morning hours, even if only for five minutes, from all impressions of the outside world and directing all his concentration to a revealed thought of eternity, he will gradually connect with the cosmos and take part in its rhythmic movement. Through this consistent daily retreat from the transitory world of appearances, for the short time of his meditation, man gradually ascends to the Arupa sphere. By thinking through a sentence that contains an eternal universal truth, so that it takes on life, the human being draws out its entire content and absorbs it. The control of thought and meditation, strictly practiced daily, must not serve the individual's own education and expansion of the mind; it must be done with the awareness that in doing so we are helping and working with the development of our cosmos. All our uncontrolled, “real” thinking constantly disturbs this regular process. The person who wants to develop his astral senses must also learn to control his feelings and awaken in himself a sense of reverence for the wisdom of highly developed beings; and he must cultivate a devotional surrender, in proper appreciation of the distance to that higher wisdom. Every evening, the person practicing meditation should review the past day, look upon failures without regret or remorse, and learn from them in order to benefit from the experiences and improve. Meditation should not be forced; it should not separate the person from their surroundings or change their usual existence. On the contrary, the person should surrender to their nature without worry. He will learn more from the collection and overview at the end of the day than if he tried to force himself to become a better person.

If man wants to ascend to higher development, where the first Logos flows into the second, he must become a chela and develop the qualities of a chela within himself. He must gradually develop four main qualities within himself:

First: the power of discrimination, the distinction between the permanent and the transitory; that is, man must learn to recognize in the transitory, in that which he perceives, the formative power that is permanent. All things that our senses perceive have an inherent power that seeks crystallization, just as salt, which is dissolved in warm water, [forms crystals when the water cools]. The arable soil is ground crystal, the seed contains the power to become a plant and fruit, and the vertebral bone has the potential to develop into a skullcap. Thus the lancelet, which consists only of the spinal column, is a miniature image of the first living, sentient form in which the Logos manifested itself. The enormous first fish, which consisted only of a gelatinous mass, is the ancestor that carried in its vertebrae the possibility for the development of amphibians, fish, mammals and humans. Thus, the physical human being is to be understood only as a temporary phenomenon that changes its mineral substances daily and whose sense organs will not remain as they are today, but will adapt to the higher human stages of development and carry the power of transformation within themselves.

The second quality to be developed is the appreciation of what is lasting. Knowledge becomes perception. We learn to value what is lasting more highly than what is passing, which increasingly loses its value in our estimation. And so the developing chela is led by the development of the first two qualities to the third by itself, to the development of certain soul abilities.

a) Thought control.

The chela must not allow himself to look at things from only one point of view. We grasp an idea and consider it to be true, while in fact it is only true from that one aspect or point of view; we must later also look at it from the opposite point of view and hold up the reverse side to every obverse. Only in this way do we learn to control one thought with another.

b) Control of actions.

Man lives and acts in the material world and is placed in the temporal. He can only comprehend a small part of the world of phenomena and is bound by his activity to a certain circle of the transitory. Daily meditation helps the chela to focus and control his actions. He will consider only the enduring in them and place value only on the action with which he can helpfully serve the higher development of his fellow human beings. He will lead the abundance of the phenomenal world back to the highest unity.

c) Tolerance.

The chela will not allow himself to be dominated by feelings of attraction and repulsion. He will seek to understand all - criminals and saints - and although he experiences emotionally, he will judge intellectually. What is correctly recognized as evil from one point of view can be judged as necessary and logical from a higher aspect.

d) Tolerance.

Accepting good and bad fortune with equanimity, not letting them become determining powers that can influence us. Not letting joy and pain push us out of our direction. Keeping oneself free from all external influences and influxes and asserting one's own direction.

e) Faith.

The chela should have a free, open, unbiased heart for the higher spiritual. Even where he does not immediately recognize a higher truth, he should have faith until he can make it his own through knowledge. If he wanted to proceed according to the principle of “testing everything and keeping the best,” he would apply his judgment as a standard and place himself above the higher spiritual, closing himself to its penetration.

f) Equilibrium.

The last soul ability would result as the outcome of all the others as equilibrium, as a sense of direction, soul balance. The chela gives direction to himself.

And so he would now have to develop the fourth quality within himself: the will to freedom, to the ideal. As long as we still live in the physical, we cannot attain full freedom, but we can develop the will to freedom within us, strive towards the ideal. We can free ourselves from external circumstances and no longer react to external impulses, but make the law within us, the enduring, the guiding principle of our thinking and acting, living not in the passing personality, but in our individuality, which is enduring and strives for unity.

I must first say something that is important for understanding evolution and re-embodiment. Every personality, every individuality must live through the devachan up to the Arupa sphere in order to obtain the continuous, unified 'thread [through several earth lives].

A personality as exalted as Nicholas of Cusa was already active in ordinary life from the Arupa sphere. Although every person acts from the Arupa sphere, only a few are aware of it. The higher a person has raised himself in the Arupa sphere in the time between two earthly lives, the more the divine breaks through in him. Cusanus wrote a work about not-knowing out of higher knowledge: De docta ignorantia. Ignorantia means not-knowing, and not-knowing here is equivalent to higher beholding. In his books he stated the following: There is a kernel of truth in all religions, we need only look deeply enough into them. He also stated that the earth moves around the sun. He said this out of intuition. Copernicus only had this realization in the 16th century, Cusanus already in the 15th century. Such an incarnation as that of Cusanus is to be considered in connection with his later embodiment. Cusanus already points on the one hand to future theosophy and on the other hand to future modern natural science. This had an influence on his following incarnation. It was Nicholas Cusanus who reappeared in Copernicus.

It is possible that the memory of past embodiments, which is lost in an incarnation, may be reawakened later, perhaps after one or more incarnations. The means of the causal body can only be used when one awakens in the plane above the causal sphere (in devachan). Every human being must be drawn down from Devachan back into the physical sphere by a force in order to learn abilities there that he has not yet developed. In the highest Arupa level, the person gets to know these forces and thereby gains influence over his later incarnation. He then also takes his life into his own hands to a certain extent. He is an example of regular development.

However, an incarnation does not depend solely on one's own development, but also on the benefit and significance for the whole evolution. The succession of personalities of higher individualities is no longer irregular. For the less developed, embodiment is still irregular. For highly developed individualities, salient qualities will emerge. These include

1. a reverent looking up to the Higher,
2. a calm love for God,
3. becoming in God.

As an example of a regular development of an individuality, we can consider a contemporary of Jesus, Philo of Alexandria. His individuality reappeared as Spinoza and then as Johann Gottlieb Fichte. So here we have one continuous individuality in three personalities. If you read Fichte without knowing about this, you will understand very little. But with this knowledge, you will find that his words are written in fire. All these great minds have undergone a regular development.

Postscript by the editors:

H. P. Blavatsky writes in volume III of the “Secret Doctrine”, section XLI:

“As an example of an adept... some medieval Kabbalists cite a well-known personality of the 15th century – Cardinal de Cusa; as a result of his wonderful devotion to esoteric studies and the Kabbalah, karma led the suffering adept to seek intellectual respite and rest from ecclesiastical tyranny in the body of Copernicus.”

Rudolf Steiner presents this in more detail in the lectures of January 21, February 15 and March 7, 1909 (in “The Principle of Spiritual Economy,” GA 109/111, pp. 1 6, 52/53 and 290), in which he says that the astral body of Nicholas of Cusa has been transferred to Nicholas Copernicus, although Copernicus' I was quite different from that of Cusanus.

Rudolf Steiner also talks about Spinoza and Fichte in the lecture of June 5, 1913 in Helsingfors (GA 158).

Today I would like to make some remarks about processes that can be perceived in the astral sphere.

The theosophical movement is a necessity for our time. We are criticized for revealing secrets that otherwise only a few people knew – for example, in Blavatsky's books “Isis unveiled” and “Secret Doctrine” – but other people consider it timely to share these things. There are occultists who say that it is harmful to share this knowledge. So we see two directions, one saying that it is harmful, a misfortune to share occult knowledge; but the other direction claims that it is necessary to share this knowledge with the world.

The astral sphere does not always remain the same, it undergoes small changes. These are not significant, but they can still be clearly perceived. The general scenery of the astral plane was different in the time of the Atlanteans than in our time; it changed from year to year. Certain changes in the astral world have led to the realization that it is necessary to communicate some of the occult knowledge to people, and to do so publicly and popularly and not merely to individual initiates. This is the deepest occult knowledge, and only part of it can ever be stated.

In the nineteenth century, very special signs have appeared in the astral world which prove with absolute certainty that the great secret that must be expressed in our race shows a slightly different character from the earlier secrets. Each race receives one of the seven great secrets. Four of these secrets have already been delivered. The fourth was delivered to the fourth root race. The fifth secret is the one we are growing into; the sixth and seventh secrets will be delivered to the sixth and seventh root races.

Not all people of a root race are initially initiated into such secrets. Until now, the basic secret was only ever in the possession of the adepts. Through possession of the secret, they were the leaders of the respective race. For our fifth root race it has been the same until now. In the September number of “Lucifer” you will find some hints about this. Only at the end of the fifth root race will it be revealed to and understood by a larger number of people. In the earlier root races, only a few received these secrets. In our root race, the ability of the intellect, the mind, has been developed. The deepest depths are closed to the mind, but some external aspects of the secret can be guessed with the mind. Before the year 1875, nothing was known about these things, or at least they were ignored.

The secret of the fifth root race can now be handed down from mind to mind without speculation. I cannot explain what the signs in the astral are; some have indeed been guessed by personalities who are far from any occult current. It is in the nature of human disposition within the fifth race that there will soon be many people who will guess some of it.

There are occultists who say that divulging the secret is something very dangerous; it is detrimental to both the person concerned and to all humanity. It is dangerous for the reason that the communication of the secret of the fifth root race could divide people into a few very good people and many others who are radically immoral. This is a paradoxical and daring assertion. But these occultists really believe that the central secret of the fifth root race cannot be communicated, because if someone were to communicate this secret, they would be at the mercy of others and would lose the opportunity to exert a beneficial influence on humanity. Furthermore, it is futile to communicate the secret because it would only lead to harmful effects. Therefore, there is no initiate who has communicated this secret. And there is no way to snatch the secret from an initiated person, even torture would be of no use, the person would go insane or die from the agony.

Theosophy is now to prepare humanity so that when the secret is partially revealed, the bad effects will be paralyzed. One fundamental difference between the secret of the fifth root race and the secrets of the earlier root races is that the secret of our fifth root race can be partially guessed by the mind. In the past, the secrets were strictly in the hands of adepts who led humanity. But in our time there could be people who outgrow the adepts in some respects. Therefore, some people must be prepared when the secret confronts them from the outside. The time will come when individuals will emerge with parts of the truth that they can guess. Without the preparation of Theosophy, however, this would be terrible and devastating for people. It could be that there would be a few good people, but the great mass of humanity would be lost to the good. The basic teachings of Theosophy are the prerequisite for these truths to be given to people. Without them, people would be divided into three parts: firstly, the thoughtless masses; secondly, the destructive intellectuals with the guessed secret; and thirdly, the occultists. People would wage a life-and-death struggle against each other. But those who have guessed the secret do not realize why the secret must not be revealed. The Theosophical Society strives to prevent this division of humanity into three parts, but to create a nucleus of a universal brotherhood. One may object that there can never be a universal brotherhood of humanity. We reply: What you say is true, but we know the foundations of theosophy and we know that such a core will protect humanity. This is a kind of prophecy, but it is based on objective perception in the astral world. The secret of our root race is one that can be guessed to a certain extent. Therefore, people must be prepared for the time of guessing. People must learn to support each other, they must work together. It would be detrimental if all people's thoughts were directed only at the immediate present, if their thoughts were directed only at the temporal and not at the eternal. We now know an even deeper reason than that of the astral laws, which compels us to use our powers for the theosophical movement, because we know where humanity is heading.

Rudolf Steiner's lecture

Dr. Rudolf Steiner spoke on this topic at the annual meeting of the German Section of the Theosophical Society on October 18, 1903. A very brief summary of the lecture is given here.

The founder of the “Theosophical Society” gave us the “Secret Doctrine”, in which the foundation for a solution to the great riddles of existence is laid on two sides. In a comprehensive theory of the origin of the world (cosmogenesis), the plan is shown according to which the scene has developed out of the spiritual primal powers of the universe, on which man is responsible for his earthly change. From a second volume (Anthropogenesis) we see the stages through which man himself has passed until he has become a member of the present race. It will depend on the development of the theosophical movement, on when it will have reached a certain state of maturity, in which time the same spiritual forces that have given us the great truths of the first two volumes will also give us the third. This will contain the deeper laws for what the so-called “world history” offers us on the outside. It will deal with “occult historical research”. It will show how the destinies of nations are fulfilled in the true sense, how guilt and atonement are linked in the great life of humanity, how the leading personalities of history arrive at their mission, and how they fulfill it.

Only someone who understands how the great trinity of body, soul and spirit is interwoven with the wheel of becoming can see through the development of humanity. Above all, one has to realize how physical existence in the broadest sense is conditioned by the great cosmic natural forces, which take on a particular form in racial and national characters and in what is called the “spirit” of an age. One will understand how the material basis comes about, which expresses itself in the fact that people represent certain types (peoples, ages), in which they resemble one another. The generic characters will be more clearly illuminated here, which they cannot receive from the cultural history that is focused on the merely superficial. It will be understood how the influence of the soil, the climate, the economic conditions, and so on, actually takes place on people.

Then the role that the personal element plays in history will be examined. The drives, instincts, feelings and passions come from this personal element. And they can only be understood by knowing the influence of the world that we call astral or psychic (soul-like) on that which takes place before our physical senses and our minds. This part of occult history will help us to understand what is usually attributed to the arbitrariness of individual personalities. And we will understand the interaction of individual personality, nation and age. The enlightening light will be cast into world history from the astral field.

Thirdly, it will be learned how the total spirit of the universe intervenes in human destinies, how the life of this total spirit pours into the higher self of a great leader of humanity and in this way, through channels of this higher life, is shared with all humanity. For that is the way this higher life takes: it flows into the higher selves of the leading spirits, and these share it with their brothers. From embodiment to embodiment, the higher selves of human beings develop and learn more and more to make their own selves into missionaries of the divine plan of the world. Through occult historical research, one will recognize how a human leader develops to the point where he can take on a divine mission. One will see how Buddha, Zarathustra, and Christ came to their missions. The lecturer illustrated these general statements by suggesting some examples of how one might think about the development of great leaders of humanity through their reincarnation.

Report (probably by Richard Bresch)

At half past five, Dr. Steiner gave the announced lecture on occult historical research, which was attended by an audience of 40-50 people. The speaker said something like the following:

After the Theosophical Society was founded in 1875, H. P. Blavatsky, with the help of her teachers, began to work on the mighty work that we know under the title “The Secret Doctrine” and in which a treasure of the deepest knowledge has been bequeathed to us. This work consists of two parts, the cosmological and the anthropological, the first of which deals with the development of the universe and the second with that of man. In the course of time, this work will be supplemented by a third part, which will deal with what profane science calls “history”. History, whether it likes it or not, must be content with the facts that take place on the physical plane; Theosophy, on the other hand, which goes directly to the causes, finds the answer to all those questions that secular science has so often and so vainly tried to solve.

If we follow the historical facts, we encounter three things: just as the acting human being is enveloped in a threefold system - the physical, the soul and the spiritual being - so too are historical facts subject to such a threefold division. The external actions that take place before our senses are in the physical; in the soul lies the center where pleasure and displeasure, sympathy and antipathy prevail, and in the spiritual we find the realm where the events of history arise. Here we have to look for the true causes of everything that happens on earth, here the leading figures of history consult eye to eye with the great and invisible leaders of humanity. Only when we explore the intention that drove them to act do we understand the often inexplicable facts of history.

For example, in the 15th century there lived a Cardinal Nicholas of Cusa (Cusanus), who had profound scientific insights. Long before Copernicus, he had recognized and taught the double movement of the earth, without being understood by his contemporaries. It was a kind of preparation for what Copernicus (born 1473) was able to communicate to a more insightful generation (16th century). Occult students now teach unanimously (and H. P. Blavatsky also openly stated this and hinted at it in the third volume of The Secret Doctrine) that Copernicus was none other than Cardinal Cusa reincarnated, who thus brought his work to completion. Thus are tasks set and solved; the soul that prepares something great comes back later to fulfill and complete its mission.

The speaker gave two more examples to show how occult historical research works in its difficult field, how it connects seemingly unrelated facts in an explanatory way; and with these examples, he also gave a picture of the supplement to The Secret Doctrine that was once to be expected: rounds and races were the subjects of the parts published so far; the third part, the occult research into history, will deal with reincarnation.

Finally, Dr. Steiner spoke at length about the Theosophical movement. This, he emphasized, is also an enormous necessity in the occult sense; there are many reasons for this, one of the most important of which is as follows:

A secret is handed down to each human race; we are in the fifth race and with the fifth secret, and although the latter cannot be pronounced today, we are gradually living into it. Paul, who was an initiate, already hints at what it is, but it will only be revealed in the course of our race's development. Premature divination of this secret by purely intellectual abilities would mean an indescribable danger for humanity. Since such divination has almost occurred twice already and will happen again in the foreseeable future, the great teachers of humanity have brought about the theosophical movement. Humanity is to be prepared for the great truth. Theosophy is working towards a certain point in time; a core is to be formed that understands this truth when it emerges undisguised one day – a core that grasps it correctly and uses it not as a curse but as a blessing for humanity. The earlier races were formed from an already existing one, by selecting suitable individuals or families and continuing them through the Manu in suitable deserted landscapes. This procedure is no longer feasible, given the extent of today's global traffic, but it is no longer necessary either; it has been replaced by education through the cosmopolitan International Theosophical Society, of which this core is a part.

Postscript by the editors:

On November 14, 1903, Günther Wagner of Lugano, who had heard this lecture, wrote to Rudolf Steiner as follows:

”... I would be very grateful if you could give me some specific information: the suggestion about a mystery that every race has to solve was completely new to me; I found nothing about it in ‘Secret Doctrin®’. Would you be able to tell me the four riddles that the first four races (apparently did) solve? I would also like to read H. P. B.'s allusion to it; perhaps you could give me the exact place.

Rudolf Steiner replied to him on December 24, 1903:

Dear Mr. Wagner: Page 73 of the (German edition) “Geheimlehre” reads with reference to verse 1,6 (Dzyan): “Of the seven truths or revelations, only four have been handed down to us, since we are still in the fourth round.” When you were in Berlin, I hinted to you, in the sense of a certain occult tradition, that the fourth of the seven truths mentioned above goes back to seven esoteric root truths, and that of these seven partial truths (the fourth regarded as the whole) one is delivered to each race, as a rule. The fifth will be revealed in full when the fifth race has reached its goal of development. Now I would like to answer your question as best I can. At present, the situation is such that the first four partial truths form meditation sentences for the aspirants of the mysteries and that nothing more can be given than these (symbolic) meditation sentences. From them, then, through occult channels, much that is higher emerges for the meditator. I therefore set out the four meditation sentences here, translated into English from the symbolic sign language:

I. Sense: how the point becomes a sphere and yet remains itself. When you have grasped how the infinite sphere is only a point, then come again, for then the infinite will seem finite to you.

II. Sense: how the seed becomes an ear of corn, and then come again, for then you will have grasped how the living

in number.

III. Sense: how light longs for darkness, heat for cold, how the male longs for the female, then come again, for then you will have grasped what countenance the great dragon at the threshold will show you.

IV. Ponder: how one enjoys hospitality in a strange house, then come again, for then you have grasped what befalls him who sees the sun at midnight.

Now, if the meditation was fruitful, the fifth secret arises from the four. For the time being, let me just say that Theosophy - the partial theosophy that lies, for example, in the “Secret Doctrine” and its esotericism - is a sum of partial truths of the fifth. You will find a hint as to how to go beyond this in the letter from Master K.H. [Kuthumi], quoted by Sinnett, which begins with the following words: “I have read every word...” In the first (German) edition of “Occult World,” it appears on pages 126 and 127.

I can only assure you that almost the entire fifth secret is hidden in an occult way in the sentence in which K.H. writes (page 127), “When science has learned how impressions of leaves originally came about on stones...”.

That is all I can say for the present about your questions. More perhaps in answer to further questions.

The four sentences above are what are called living sentences, i.e., they germinate during meditation and sprouts of knowledge grow out of them.

[...]

The questions were asked: Why, in the context of karma, are there imperfect things, evil, pain and

disease? Is not karmic compensation also brought about by the thought of a benevolent human spirit? The thought of a forgiving God is surely closer at hand than that of a strict and just God.

The following answer can be given to these questions: Our idea of God, [as it presents itself from the theosophical point of view], includes the notion that the individual entities will be led to their highest perfection in the course of time, and not in some indefinite way, but in such a way that they reach the divine final goal on a specific path of development.

In our cosmos, we are dealing with seven planetary developmental stages: Saturn, the Sun, the Moon, then comes the Earth, which will later pass into the next developmental stage, into the fifth, then into the sixth and finally into the seventh. We can gain a certain idea of three of these seven planetary stages, that is, of the Moon, of the Earth and of the future planet Jupiter. We call our planet, the Earth, the cosmos of love, and the next one, Jupiter, the cosmos of fire. In the preceding planetary state, the moon state, we see the cosmos of wisdom.

We call the most highly developed beings of the present earth state the “masters of love and compassion”. The “Masters of Wisdom” were the most highly developed beings in the moon evolution; they guided the wise construction of the human organs from the cosmic karmic forces in such a way that hunger and thirst occur at the right time, for example. When these “Masters of Wisdom” appear in our time, they come across with too much wisdom. A piano maker, for instance, must carry out his work in his workshop; in the concert hall his work would only cause harm. So one and the same activity can be good in one place and bad in another. This also applies to these “Masters of Wisdom”; since they have too much wisdom, they would consequently cause harm here on earth, just as the piano maker would cause harm in the concert hall. If the “Masters of Love and Compassion” take too much of our earth with them into the next stage of planetary development, they would become a kind of “Brothers of the Shadow”, for this next epoch will have the task of purifying the Manas element to the level of Budhi. All these purified karmic feelings will then merge into a single power that will strive towards the original spirit that flows through our planet. Everything that the human being of today feels will, in the next state, converge in a purified form like flames, and these many individual flames will combine to form a single fire. And so this planet is called the Cosmos of Fire, which is formed from the purified feelings of human hearts as they resonate harmoniously with one another.

This Cosmos of Fire relates to our earthly cosmos as it did to its predecessor. The spiritual essence must first pass through wisdom, then through love, and finally it must merge with fire. This is the goal that the original spirit, which flows through the cosmos, is striving for. It wants to let humanity experience all the intermediate stages. Man should not only simply reach perfection, but it is also important to let him go through all the individual stages in order to let him experience the richness of existence. These intermediate goals could not be achieved if there were no diversity in time and space. In space, different levels of existence coexist. But beings also live in succession in time and go through different epochs, different levels. Thus, the original spirit strives for diversity in time and space. It allows the beings to progress to perfection through themselves. It allows the beings to truly undergo the individual lessons.

Karma can only work in such a way that the one, the perfect, corresponds to the other, the imperfect. Imagine that a child is supposed to develop in order to perfect itself in view of its later adulthood. It must first learn everything. It must learn to stand and walk, it must learn to keep itself in balance; in doing so, it will often fall over. If there were no pain associated with falling, falling would have no effect in the direction of perfecting abilities. In order to perfect itself, imperfection must be present in life. Each fact must be connected with another in such a way that this first fact becomes a lesson for us, that it teaches us something. This is what theosophy shows us. All intermediate stages of our planet are a learning through which we ascend to the highest degree. We must therefore see life as a learning. The divine original spirit gives us the opportunity to learn as much as possible from life. A God who only forgives would prevent us from learning.

Every action becomes the source of knowledge. It would not be so if the swinging to one side were not linked to the swinging of the pendulum to the other side. It is necessary that the pendulum can swing in two directions so that we are not guided by the hand of a creator like puppets. Because at certain stages of our development not the whole variety of human life appears, at other stages something must appear that looks like the other side of the pendulum.

Now there are physical illnesses. We cannot really understand the origin of physical illnesses. We can only understand that accidents happen to us; but that our body simply becomes ill out of itself, without an accident happening to it, is something we cannot readily comprehend. In occultism, the “brothers of the shadow” are also seen as the bearers of evil diseases that work from within; and we can look for the cosmic-karmic origin of physical illnesses that occur without external cause in the same direction. Too much wisdom in the wrong place causes the soul to stray into evil. In physical terms, this means that the masters of wisdom intervene too strongly in the organs. However, they should only occupy themselves with wisdom and not delve into the physical sphere of the organs in their present state on earth. In the same way, if the Masters of Wisdom do the same here that they rightly did in an earlier stage, they become the cause of physical illnesses. This self-perpetuating wisdom principle is the origin of physical evil.

Our cosmos of love, compassion and benevolence was preceded by the cosmos of wisdom, in which beings devoted their activity to the development of the physical body. The fact that they still extend their activity into our cosmos is what causes disease. Diseases, physical and moral evils, can be traced back to this common origin. This is a fact that emerges from occult historical research.

I have shown how our time has come through external research to the point where a spiritualization through theosophy is necessary. Western science comes to the gate of theosophy and knocks, because it cannot find satisfactory solutions on its own.

Lombroso's research, for example, is justified in itself; in his work, the physical and the psychological appear to be closely related. How closely he relates disease and physical abnormality in the case of criminals. Lombroso found purely physical abnormalities and irregularities in the physique of criminals; he measures the skulls, looks for asymmetries and abnormalities and says that where there is moral wrongdoing, there is also physical disharmony. In this way, he brings moral and physical illness very close together. In this way, physical science arrives at convictions that occultism also leads to. But Theosophy knows that in the case of moral and physical illnesses, it is a karmic intrusion of the lunar epoch into our earthly one; it is cosmic-karmic effects that come to light in this too deep penetration into the physical.

Now you will see why those who have the ability to see in the astral can be very different doctors than those who do not have this ability. During the lunar epoch, everything that happened was much closer to the astral than it is today; the astral forces were much more active, much more fluid, and much more powerful. The astral seer can therefore trace the connection between our world and the lunar one. He must look from the physical effects into the astral causes. One must try to imagine this in a picture. Let us imagine that the astral had been water and had now frozen, so that everything that was there before can be seen in the ice. A physician like Paracelsus, who had this ability to see, was able to discover a whole range of healing processes that are incomprehensible to the ordinary physician. He was able to determine the causes of physical illnesses through his ability to see, that is, to see the causes of illnesses in the preceding developmental epochs. He said that one must not only cure the earthly man, but also the sidereal man; that is, in our words: one must also cure the astral part of man. Paracelsus sees the relationship between the effect of the physical remedy used by him and the cause of the disease, and he also sees the effect of this remedy. The ordinary physician finds the effect only through the experiment.

Thus you see how what appears on earth as imperfection is no longer imperfect for us if we understand it as having been caused by the influence of wisdom, which was justified in the past, into our epoch. What is perfect in our epoch may be imperfect in an earlier or later one. Jesus says, “Why do you call me perfect? Only the Father in heaven is perfect. —No single being is perfect; it is only imperfect — in the place and at the time where it is.

If a snail were to crawl through a hall in which Beethoven's Ninth Symphony was being played, the snail would probably hear nothing of all that from which the people who are in the same hall are moved into the most beautiful sensations. The tones of the symphony are expressed in the air waves of the hall, these air waves spread to all sides; they are the outer expression of the magnificent tonal coherence. This sound connection goes through the organism of the snail as well as through the organism of the human being. In the human being it evokes sensations of the highest kind, the snail remains untouched by it. It is in the same medium, in the same oscillating tonal vein as the human being, but it knows nothing of what is going on around it. A world is around it, and it is in this world, but it has no idea of this world. And nevertheless, this world of the sound-weight is not in another place, where the snail is not, but in the same place, where also everything is, what the snail needs. The space in which the snail is located is thus filled by the facts which the snail can perceive, but it is also filled by a sum of facts which the snail cannot perceive.

We have thus established that appearances can live around a being without the being having any idea of them, and we can raise the question whether we humans do not perhaps also live in a world which is filled with facts and appearances of which we initially perceive nothing, of such facts and appearances which relate to our world in the same way as the tonal texture of the Ninth Symphony to that which a snail is able to perceive. The question must therefore touch us, whether that, what we feel and perceive in a space, in which we are, is everything, what occurs in our environment. There could be facts in our environment which are not there for us simply because we have not developed the organs for the perception of these facts. There could be beings in our world or we humans ourselves could develop into beings who are able to perceive far more than what is in our world around us. There could be comparatively a similar relationship between more or less developed people, as between the snail and the people.

This is the question which must awaken in us conjecture upon conjecture about the unknown worlds surrounding us, and this is also the question which is to be answered by the theosophical movement. It is essentially the task of the theosophical movement to acquaint us with worlds that surround us daily and hourly, with worlds within which we live, but of which we know nothing under ordinary circumstances. Theosophy does not want to acquaint us with worlds that lie beyond ours, not with worlds that are to be found in places inaccessible to us, but with those worlds that continually project into our world, that always surround us, but that remain unknown to us because our organs are not open to them. At first we can only speak of these worlds. We can only point to them and invite you to take part in the work by which man's senses are opened to these higher worlds, so that he is able to perceive them as he is able today only to perceive the ordinary world. I would like to speak to you about such worlds in the next lectures.

First of all I would like to speak of the world which we call in Theosophy the astral world. It will show itself to us as a world which is not far from us, which is everywhere where we are. In the space where we are at present, it is just as real as the world you see. The astral world is a higher world, which with its appearances surges and waves through the world, in which you are, just as the symphonic tone-wave surges through the world of the snail, but is not perceived by it. So we are not talking about something that is to be found outside our world, but we are talking about something that permeates our world in every point of its existence. The theosophical view teaches us to recognize various such worlds; it teaches us first of all to recognize that world which is known to us from everyday life: the physical world - that world, therefore, which every human being is capable of feeling with his sense organs, the world which we see, hear, smell, taste, touch, the world in which we find the objects of nature, the minerals, the plants and the animals. This world is interspersed, interspersed, if I may so express myself, by a higher world, by the so-called astral world, which we now want to get to know. Just as one fluid mixes with another, finer fluid, so that one fluid interpenetrates the other in all parts, so the astral world interpenetrates our world of the physical; and this astral world is in turn interpenetrated by a still higher world, which we call the mental world, which is the spiritual world proper. Thus three worlds are interlocked, one always interspersing the other, but man with his present organs perceives only the physical world. Gradually to open the sense for the invisible and under ordinary circumstances inaudible worlds, that is the task of theosophy.

What is the astral world? When we speak of the astral world, the quickest way to understand it is to seek out, among all the world views that have recognized a spiritual world in addition to the physical, those that have spoken of the astral world and its relationship to man. The Christian worldview also knows this astral world. In the first centuries of Christianity, not only two natures were distinguished in man, as later and more superficially: body and soul, but three were distinguished: body, soul and spirit. Soul and spirit have always been regarded as the components of man in all deeper world views since ancient times. Go back to those peoples who lived in our regions long before the Germanic tribes. If you look at the temples of those ancient Celtic peoples, you will find that they had an altar in the center surrounded by three circles of columns. These three pillar circles signified nothing other than the threefold nature of man: Body, Soul, Spirit. The physical nature is known. By the soul nature was understood in all deeper religions and world views what we call in the theosophical world view the astral. Under the expression "spirit" one understood the actually eternal of the nature of the human being. Body, soul and spirit make up the threefold nature of man. Modern natural science has studied the body quite closely. Through it we are connected with everything that is around us. We are not single, self-contained beings. We could not live physically if our environment were different. If you think of the temperature of the physical world as being ten to twenty degrees higher than the temperature of our air circuit, man could not live in it. Not only does our life depend on what goes on within the confines of our skin, but also on the life of the phenomena in nature around us. In a certain respect, we are only a result of what is going on around us. If there were no plants in the world, we could not feed ourselves. Only by being able to maintain the physical metabolism, we are able to live physically. Man is completely dependent on his physical environment, that is, he is a physical being within the whole physical nature, he belongs to this physical nature. The materialists of the 19th century rightly saw it this way. Our body is the effect of the physical environment. We live in the physical world with the physical world.

Now you know that for this body a very definite moment occurs in which it no longer obeys those laws which it obeyed under the ordinary conditions of life, that is the moment of death. At the moment of death, the body that belongs to us no longer obeys the same laws that it has obeyed throughout life; and yet it is natural laws that it obeys. When we have died, our physical organism returns to the natural substances that acted in this body during our life. Chemical and physical forces work in our physical body during our life. Our digestion is a physical process, our breathing is a physical process. What goes on in our eye when we see is also a physical process; it is something very similar to the process on the photographic plate when you have your picture taken. We are physically a confluence of physical and chemical forces, but we cease to be a confluence of chemical and physical forces when we succumb to death. This body then no longer holds together; it flows over into the stream of general physical phenomena. But the human body as such cannot possibly be only a chemical and physical composition, because at the same moment when the chemical and physical forces are left to themselves, they go completely different ways, they join the stream of the general chemical and physical processes. They no longer generate the processes of seeing, hearing and thinking, but they enter into completely different processes. So something must have been there, which called them to build up an organism during our life. This organism is composed of no other substances one hour before death than one hour after death. The physical composition is exactly the same, but the life element is no longer there. That is no longer there which calls these physical substances to a powerful action, as they would never work if they were left to themselves.

This leads us to see that this physically and chemically constructed body, because it is an impossibility in only physical and chemical respect, must be lived through and flowed through by a higher principle, which organizes, sails through and lives through the lower one. The next principle that lives through our body is that which prevents its parts from falling apart while we are still alive; and that which causes this is what we call the astral element in man.

We can say exactly what the astral element in man is. It is that which causes all people who have such an element in them to let something happen in them, which we call pleasure and displeasure in the broadest sense. Pleasure and displeasure is something that occurs in our body and in the bodies that are similar to us in astral relation and that cannot be caused by the chemical and physical substances. Take a crystal or any other physical substance composed of chemical substances. Everything can happen to it that otherwise happens in the physical, but not desire and displeasure. This is to be found only in man himself and in those beings which are organized like man. These beings are interspersed with an element which can feel pleasure and displeasure. If you bump a stone, it will fly on or strike somewhere and make an impression. If you impress such a natural object in this or any other way, you can see it from the outside; you can even subject it to a process that destroys it, but it will never feel pleasure or displeasure. Pleasure and displeasure reach as far as the astral world reaches. And just as I belong to the external world through the processes of a chemical and physical nature which take place within me, so I really and really have all the various shades of pleasure and displeasure within me, and through these various shades and manifestations of pleasure and displeasure I belong to a world which permeates and sails through our physical world and which is as much outside me as within me. In space there is not only air that sustains physical bodily life, but space is also interspersed with an astral world in which we humans participate just as we participate in the outer physical world. And just as we could not live as physical beings without letting the physical force flow through our organism, so we could not live as pleasure and displeasure beings, as astral beings, without participating in what is going on in the astral world, what lives and weaves in it, and what continually pervades and spiritualizes us. Just as in the physical world we are separated by our skin and thereby individualized, so we are also closed in the general astral world. We are individualized within it as individual astral entities and participate in this astral world around us.

We have now pointed to a world which permeates and pervades and surges through our physical world, just as the sound world of the Ninth Symphony surges through the world in which the snail also lives. In ordinary life, man perceives the world through his senses, but he is not able to perceive that world which intersperses and weaves through him and constitutes his own astral organism. Now the fact that we do not perceive a world is no reason to say that this world is not there. Why do you perceive every other person sitting here as a physical being? Because your eyes are set up to perceive the physical light rays through your eyes. Your eyes can perceive the physical bodies of the other people around you. These physical bodies are real to you. They would not be there for you if your eyes were not there to see them. Likewise, in each of these other people, pleasure and displeasure are present in myriad shades. A world just as rich as the one you see with eyes is in each of you; it is a rich world of pleasure and displeasure. And just as real as your physical body, is a second body that permeates the physical body, by which this physical body is completely permeated. You must not

say that only what you see, what you can physically perceive, is real, because each of you knows that a world of desire and displeasure lives in it just as really as muscle flesh and nerve fibers live in it. Only because your spiritual eyes are not open, therefore you do not see these realities. If your eyes were open to it, then with every other human being, just as you perceive his skin color and his clothes, you would also be able to perceive him flowing through with forces and substantialities, with entities that are real, which we can call pleasure and displeasure beings. For the one whose sense is open to these realities, this world is as real as the physical world.

Thus, in every human being, apart from the physical body, there is also the astral body, which is so called because for the seer it shines in a bright light, which is an expression of his whole life of pleasure and displeasure, of everything that lives in him as feeling. Just as not only you yourself know that you consist of flesh and blood, but the other people can also perceive this, so the feelings of pleasure and displeasure are only there for you alone as long as not another person perceives them. Somewhat larger than your physical body is your astral organism, somewhat protruding above the same. Think of a hall in which a meeting is being held and in which the various speakers are speaking. When a clairvoyant looks through the hall with his seeing eyes, he not only perceives the words that are spoken, not only the sparkling eyes and the speaking physiognomies, he sees something else: he sees how the passions play over from the speaker to the other people, he sees how the sensations and feelings light up in the speaker, he sees whether a speaker speaks, for example, out of revenge or out of enthusiasm. In the case of the enthusiast he sees the fire of the astral body emanating, and in the case of the great multitude of people he sees an abundance of rays; these in turn call forth desire or dislike in the speaker. There is an interaction of the tempe raments which takes place openly and clearly before the seer. This is as real a world of which we are a part as the outer world in which we live.

Not in vain, not without purpose, has the theosophical movement pointed out to man these invisible worlds of which men are a part, into which we are continually sending our effects. They cannot speak a word, cannot grasp a thought, without feelings working out into space. As our actions work out into space, so do the feelings; they permeate space and influence people and the whole astral world. Under ordinary circumstances, man is not aware that a stream of effects emanates from him, that he is a cause whose effects can be perceived everywhere in the world. He is not aware that he can also cause harm by sending out into the world currents of desire and displeasure, of passions and urges, which can affect other people in the most harmful way. He is not aware of what he causes with his emotional life.

Our knowledge is not destined to a purposeless existence; it is not there merely to know, it is not there for its own sake. It has become a beautiful phrase of occidental scholarship that knowledge is there for its own sake. Whoever delves into Oriental wisdom finds something else than knowledge for its own sake. He knows that knowledge is about being active in the world in the sense of this knowledge. We get to know the physical world in order not to manage in the physical nature like in a chaos. And we get to know the higher nature in order to operate in this higher nature in a conscious way. He who knows and masters this higher nature learns to work in it consciously; he learns to control his thoughts and not to let them work haphazardly, not to let them go haphazardly either, but to keep them in check; he learns to control his inner life, to regulate his inner life so that it has a ennobling effect on the environment in the most ideal sense. Thus the higher worlds, which - let me emphasize this - are just as real as our physical world, indeed even more real, acquire an immense significance for the physical world. If you know that what is going on in the astral woe is much more important for the world process than what you are able to see and do in the physical world, you will also correctly estimate this world in its importance.

If you go up even further, you would find worlds that are even more important than the astral world. The Christian religion also speaks of this. What the latter calls the "soul" is the astral world, what it calls the "spirit" is what you know in Theosophy as the "mental plane". Why is the higher, the astral world so infinitely more important than the physical world? Because the physical world is nothing but the expression of this astral world, the effect of the astral world. I would like to give you, as an explanation, a phenomenon that will show you how infinitely more significant what goes on in the astral world is than what takes place in the physical world. What I have to say is called in the teachings of mysticism and in theosophy the mystery of birth and death. It is one of the greatest mysteries or mysteries of the world. We speak of seven world mysteries.

Those who think trivially - and today's world is only too inclined to think trivially - will easily accuse us of gushing and obscurity. But we Theosophists know what the three words mean, which were often mentioned in the first centuries of Christianity, when Christianity was still one of the deepest religions in the world: Perceive, Think, Assume. - These three words were mentioned next to each other. The fact that assuming was mentioned next to perceiving and thinking shows us that people were not as immodest in regard to knowledge as they are today. Yes, people today are immodest in regard to knowledge, immodest because they are dismissive of everything that their senses and intellect do not comprehend. Do you think that if the snail would dare to say that here in the hall there is nothing else than what it perceives, would we not have to say of this snail that it has a great immodesty with regard to knowledge? Make no mistake. In the worst sense of the word it is the same with the human being when he says: What my mind cannot perceive and cannot comprehend, that does not exist in this world. - Two things, perceiving and thinking, are what give us beauty, greatness and number in the world. But there is a third thing that makes us always humble, that makes us strive, that leads us deeper and deeper into the world: that is the supposition, the supposition that there could be something else than what we know.

The theosophical movement differs in this from all other cognitive movements. What does the ordinary scientist want, who is proud of his culture and immodest about his ordinary cognition? He wants to pursue all that he can perceive and recognize, and he wants to spread his knowledge on innumerable things. It is as if the snail crawls around in all directions and perceives what it can perceive - it would perceive nothing but what its snail organs can perceive. So it is also with the people. That is why the assumption has been added to the perception and the thinking, the assumption that - if we develop further - higher sense organs will open up to us, which will open up to us what is usually closed to us in the world. Thus, the attitude of the theosophist differs from that of the ordinary scientist in that he wants to develop himself, that he honestly and righteously believes in the development of his abilities, and that he makes an effort to work on himself. This, honored guests, is theosophical attitude: to work on oneself, so that higher organs open up to us, so that we are able to perceive something meaningful and important in what surrounds us. This must become more and more an occidental attitude, if occidental mankind does not want to be completely absorbed in the materialistic current. When this theosophical attitude becomes more and more widespread, then it will be understood that all those things which are external physical facts and phenomena are the consequences, the effects of deeper causes, which lie in the astral world or in still higher worlds. Usually the occidental science is satisfied with studying the body in all its components. But the theosophical mind asks: Did this body assemble itself? Where could be the reason for it? Can we believe that the forces outside in nature feel the need to assemble themselves into man? No. Whoever is able to see in the higher world knows that man, before he lives in the physical organism, lived in an astral existence before his birth. As true as we had an astral existence before our physical existence, before birth, so true we have an astral existence also after our birth, and this extends further than our physical body. All this is included in what we call the mystery of birth and death.

Theosophy understands the importance of the third word: supposing. What I suspect today may become knowledge tomorrow, and what I suspected yesterday became certainty today. Who trusts in the deeper of this supposition, does not believe in limits of knowledge; he says to himself: I do not believe that what I recognize at any time is the deepest. - And so we are clear that even in the most important phenomena of nature their laws, their essences are deeply veiled. "Mysterious in the light of day, nature cannot be deprived of the veil". Mysterious, mysterious, is nature, is the whole life, and to penetrate into it is the task of man. For to work with the mysteries is man's task.

We speak of seven great mysteries of life. There are seven great mysteries that reveal to us the seven great phases of life. The "unspeakable ones" they are called. The fourth of these great mysteries, into which we shall be gradually introduced through these lectures, is the mystery of birth and death. It is not that we need to lift a veil to understand the mystery of birth and death. The body that lives between birth and death is visited by another body that lives only in the astral world. Our astral body exists before our physical body. It is the basic note of our sentient life, the basic note of our temperament and passions. This is what the seer sees in the astral world. Before the human being is born, this basic note, which each of us carries within us, builds up the physical body. Our physical bodies do not build our passions, desires and temperaments, but these come from another world and choose the corresponding bodies. Therefore, every human being is endowed with a very specific soul entity. Whoever is able to really study man knows that men differ from each other, that there are not two men who are the same with regard to passions, desires and physical body nature. In terms of physical body nature, they may be only slightly different from each other, but tremendously different are people in terms of their astral nature.

Before a human being is born, the seer sees flowing towards the place of birth the astral body of the human being, the sum of his desires, urges and passions, which later develop in the physical body and interact with the outer world. And within this astral body, as the innermost being of the incarnating man, is the actual higher spirit being of man. From a still higher world this higher spirit being of man descends, and within the astral world this higher spirit being of man surrounds himself with what we call desire substance, astral substance. Thus it rushes through the astral world with lightning speed. The seer sees it in the astral world long before he is born. It is present in a luminous bell-shaped form and descends upon the human body to spirit it through. What we say about such an astral substance today easily attracts the reproach of rapture, and it is natural that if we speak in this way in today's world, we may receive this reproach. We must therefore be all the more careful. We must not allow ourselves to speak of it in this way, nor should we speak of it unless we are as firmly and securely at home in this world as we are in the physical world.

I consider it a requirement of a teacher of Theosophy that he should advocate only so much of the teaching as he can in his best conscience answer for; that is, I require of every Theosophical teacher that he should say only that of which he himself has a direct knowledge, an immediate knowledge. Not a word should the theosophical teacher speak about these higher worlds if he is not able to research them himself; exactly with the same right as no one can speak about chemistry who has not studied it. Therefore, in the lectures I will say only what I am able to say with absolute certainty. No one is able to describe the astral world in its entirety; it is richer and more extensive than our physical world. I admit that also the spiritual researcher can err in the individual, just as one can err in the physical world, for example, if one wants to determine the height of a mountain. But just as such an error in the individual can not be a reason to deny the physical world, so a man can not be tempted to deny the reality of the astral world because of an error in the individual.

Before man is born for the physical world, he lives as a driving being with his "body of desire" in the astra-l world. In the astral world, there is not birth and death in the same sense as in the physical world. In the astral world the mystery of the so-called elective attraction is valid. It is the same as in this physical world with our desires and wishes. As one desire develops from another, so it is in the astral world. One being develops from another through an eternal procreation, without birth and death. The beings are subject only to the elective attraction, not to the birth and the death. Where does it come from that the physical beings are subject to birth and death? This is the question I wanted to point out today. Where do birth and death come into the physical nature? I have said that before man lives in the physical world, he lives in the astral world and there he is subject to the elective attraction; birth and death would not exist there. But now there is birth and death, because the astral forms the middle point between two other worlds.

Man is a citizen of two worlds. He points down to the physical world and up to the highest, the spiritual world. Through his astral nature, man connects the spiritual world in its eternity with the physical world. For a long, long time, through several cosmic epochs, man was a merely astral being. Today we stand in the fifth "root race", the post-Atlantean time, preceded by the fourth and the third. Only in the third "root race", in the Lemuri period, man became a physical being; before that he was closer to the astral world. But at that time, when man was still an astral being, he did not yet have the power of the spirit. The higher, the spiritual soul only united with the astral being at the moment when the spiritual united with the physical. And this united spiritual-physical requires birth and death for the physical. Therefore, because man is the locus of the highest spiritual, he must be born and die within the physical. The astral being is neither born nor dies. The spiritual being will preserve its eternity by destroying the physical being again and again from time to time in order to ascend again into the spiritual and then to descend again into the physical world. Goethe indicated this in his prose hymn "Nature": life is its most beautiful invention, and death is its artifice to have much life.

This interaction of birth and death, the mystery of the whole life, shall occupy us further in these lectures, and also the beings of the astral world, of which we have mentioned little so far, we will get to know, in order to realize that there are more beings than man in his present materialistic attitude can dream of.

Today I would like to speak of certain phenomena that are connected with the state that occurs approximately in the middle of the third round, the third epoch of the development of the earth, and in which the previously ethereal, finer human races become denser, more material. The faculty of imagination develops. In the first root race, only the faculty of sensation was developed; human beings could sense, they could perceive the difference between cold and warm, between light and dark, between wet and dry, but they could not yet imagine things, they did not yet have the ability to repeat the objects that are outside in themselves, that is, to create within themselves spiritual counter-images to the objects outside. This only occurs in the third root race. On the one hand, we see the imagination emerging, and on the other hand, the coarse material, which expresses itself in the ability to reproduce and in the appearance of the opposites of male and female.

This development is linked to something else, namely to something that can give us a deeper understanding of the concept of God. In those days there was no concept of God; only from the third root race onwards could a concept of God begin to emerge, only then could a consciousness of God arise. We can only understand this if we grasp the process as a real one. If we try to understand how the concept of God began to take hold in humanity, we find that initially a form of religion can be observed everywhere that differs from polytheism and from the other forms of religion. That is why a special word was coined for it: henotheism. Henotheism was the original form of religion that we find everywhere at this time. Polytheism is something later. The original form of the conception of God is the worship and veneration of a primal deity. However, this conception differs from the later conception of a unified God, monotheism, because it is not so distinctly developed, because it is fluctuating and has a blurred form. It is an indefinite concept of God that occurs everywhere. To put it clearly, I would have to say: originally, peoples did not imagine one God, but a divine; they imagined that something indefinite underlies the universe and that this indefinite is divine. Where and how did people come up with this idea that the source of the world is divine? Various hypotheses have been put forward, but it has not been possible to find out where this idea comes from. Henotheism, as it is found today among the so-called primitive peoples, is not the original form of this concept of God, because we are not dealing with direct descendants of these ancient cultures.

When we turn to the Lemurians, we arrive at a point in time when the transition takes place from the general working of cosmic wisdom to the working of Kama-Manas in the individual human soul. Before that, wisdom is a universal being, a being that hovers over everything as a spirit. It is not yet very different from the universal spirit that was active during the lunar epoch. It is precisely in the Lemurian period that the instilling of the All-Spirit into human souls takes place. Imagine it this way: Before, the Lemurians saw the unified spirit, which they could not yet imagine, except for themselves; it hovered above them. And in their further development, they find the same thing within themselves that they used to perceive outside themselves; they find it reflected within themselves, in their own soul. Before their development into conceiving beings, the vision of the Lemurians was a semi-astral vision; they saw the Unity-Deity hovering above them. Now that they look within themselves, what they used to see outside of themselves is reflected in their own soul. What used to be outside is now the same content that now shines in one's own soul. The first conception of God is nothing more than a repetition of this process. You can find the remnants of such a religion in the most ancient Indian religion.

Now let us turn to the Atlantean race. The Lemurian could not only see, but could also create a mental counter-image of what he saw. It is one thing to create an image and quite another to carry that image around with you. Memory was only developed during the Atlantean race. In the first root race, the sense of feeling was developed, in the second the sense of looking, in the third the sense of imagination, and only the fourth root race could retain the images and thus developed memory. If you bear in mind that the Atlanteans were particularly good at remembering, you can imagine that religion also had to take on very specific forms for them.

The Lemurian race perished, it merged into the Atlantean race, which had developed memory. With their excellent memory, the Atlanteans remembered the images that their ancestors, the Lemurians, had created. This is roughly the same as when you see the sun reflected in a drop of water, for example, but do not see the sun itself. Therefore, the Atlanteans developed a twofold consciousness: the divine took hold in our ancestors; they were our ancestors, in whose souls the divine lived. That was the time when people began to worship their ancestors; the cult of ancestors emerged. The ancestors were worshiped because the divine was seen to flash in their souls. A variation of ancestor worship is the later hero worship: Theseus, Jason and so on; this also belongs to the worship of ancestors. But with this, the multiplicity of gods is also introduced. We find the inflow of real spirituality into the human soul — memory, the development of memory — within the fourth human race, within the time of the Atlanteans.

Now we come to the fifth human race. In it, the power of thought develops. The Atlanteans did not calculate in the same way as we do, because for that, the power of thought is necessary, the power of logic. You know that 2 x 2 = 4; you know that, you have acquired it through thinking. The Atlanteans did not yet have that. If he had two and then another two, he did not calculate: 2x2 = 4, but he said: How many were there in earlier cases when things were lying next to each other like that? The Atlantean's ideas were therefore tied to memory. Before the Atlantean's memory lay the whole of life and also that of his ancestors. This is not to be confused with the Akashic Records, but it was human memory. In the past, people felt with their whole nature; it was not like with us today, where you first have to touch something. Today we have rules of thought, for example 2 x 2 = 4, and we follow them.

The religious consciousness in the fifth root race must develop under the influence of thinking. The man of the fifth race not only seeks to perceive what is around him, he not only seeks to come to a feeling, but he seeks to grasp it. Thinking becomes an important means for him to penetrate to wisdom. In this way, he detaches himself more and more from the past because memory is drowned out. Veneration for the old disappears, and only that which lives deeply within the soul as Manas and announces itself as Manas becomes the object of veneration. Thus the fifth human race comes to recognize Manas as the divine.

The fifth human race therefore no longer practices polytheism, but strives to gain mastery of the inner self and to recognize the divine center of man. That is why we have the great masters in the fifth human race: Lao Tzu, Confucius, Buddha, Moses, Zarathustra and so on. Thus humanity was freed from the past and from the worship of its ancestors, [and the worship of] divine wisdom realizing itself in time begins.

If you now grasp the deeper meaning of the mythological ideas of the Greeks, you will see how, in the sequence of the Greek deities, there is, strangely enough, a full awareness of the succession of these religious ideas. We have to imagine that the power that hovers over everything at the time of the Lemurians, the power that lives in space as unified wisdom, is called Uranus [by the Greeks]. Uranus is replaced by Cronus, the god of time, the god who lives in memory; he continually devours his children. He represents the entire ancestral divinity. Then follows Zeus, the humanized god, the god of heroism; he is a variation of the same principle. Then comes the cult of Dionysus. Dionysus is the striving, suffering, feeling, thinking human being himself. He is depicted as being originally killed, dismembered, then resurrected and now striving upwards again in the world. He is the representative of the mastery, the Mahatma, the representative of the fifth race's conception of God. Thus, in the Greek conception, these three stages have been preserved: Uranus – henotheism; Kronos and Zeus – polytheism; Dionysus – Mahatma. This will explain to you why the religion of Dionysus was a secret religion in Greece.

The Greeks hid this cult in the mysteries. Aeschylus was taken to court for revealing the secrets of the mysteries by bringing them to the stage. However, he was able to prove that he was not initiated into the mysteries at all. Socrates had to die because it was believed that his teachings were given out of the mysteries. The penalty for betrayal of the mysteries was always death. In the Greek myths, when there is mention of a descent into the underworld, this always signifies an initiation; it means that the persons concerned were mystics. Dionysus descends into the underworld. This means that he was a mystic, and so was Heracles. Every myth signifies something very definite, not something arbitrary. One did not have to believe, but one knew; one knew through initiation. Initiation enabled the person to truly recognize the meaning of the myth. The initiate of the fifth root race is fully imbued with the idea that the fifth principle of humanity is struggling for existence within him, that he is the bearer of the humanity of the fifth root race. In this way he also comes to recognize the Mahatmatum.

The deeper one looks at things, the more one comes to understand the inner progress of spiritual human development. Now it will no longer seem so incomprehensible if I have often spoken of secrets. You see, Theosophy is nothing more than a continuous unveiling of secret world connections. The secrets that Theosophy can reveal today are still quite elementary. But they are something that places man deep within a great context, which on the one hand makes existence seem small like a small pearl in a large shell, but on the other hand makes it great when he reflects on the higher self and imagines his incarnations as the totality of all the pearls. Theosophy does not make us small, as modern science wants to make us small, saying: in the whole universe there are millions of earths, all of which are inhabited, and of these, our earth is a speck of dust. Theosophy also says that man is one of these dust-corners, but that the divine also lives in man. This divine spark, which we find at the center of our consciousness, did not arise from within us, but was drawn into us from outside; it is the same as that which lives outside in the macrocosm.

It is not a particularly profound insight that Feuerbach arrived at when he said: the ancients were wrong when they said that the deity created man in its own image, for man creates God out of his own image. — Quite right, man creates the deity out of himself again. But: that is the deity that creates this. So we may say: Feuerbach is right, except that he does not admit it to himself. What I have been telling you again and again: mind control is what is needed. And mind control is not just that a thought is clear, but that every thought has a control thought. You should never think or say a thought without applying the corresponding control thought. Man works wonders when he does not allow himself to think only one-sided thoughts.

Thoughtful people might perhaps take an event which has occurred quite surprisingly in the last few days as a proof that many unknown things can be in the space in which we all find ourselves, of which we suddenly perceive effects without having had any idea of their existence before. You will already guess that I am referring to an event that took place last week: On a beautiful noon, it was last Saturday, all telegraph lines in France suddenly stopped working; one could not telegraph or telephone to any place in France, and no physicist could get an idea of what this was due to. In the evening, the power went on again as before. This disturbance was felt all over the world. One had no idea before that something like that could happen on our earth, that suddenly all telegraphic lines stand still. Science will find the cause. But one will have to be clear that a force can work continuously in the world, of which we can have no idea - connections of which we know nothing, whose mode of action we do not know in advance.

We human beings belong to the astral world just as we belong to the physical world. We also belong to other worlds, but we understand the existence of these worlds only when we see what forces from the higher existence play in. To the one whose eyes are opened to the astral world, a new existence opens up: the world in which we see all the drives and instincts, all the passions and temperaments before us in the same way as we see the things around us in the physical world. But this astral world is not the highest. It is the one which is one step higher than our physical world, it is a finer world which permeates our whole world. Then our world is also permeated by an even higher world, the actual spiritual world, which we call in Theosophy the devachanic or mental world, and which, when we have opened our eyes to it, makes it possible for us to see thoughts, which are not permeated by feelings and desires, that is, which are pure thoughts, like things. These are the three worlds to which man belongs, these are the three worlds which he passes through in his lives from embodiment to embodiment. So it is not the highest world that we are dealing with in the astral world. A special lecture shall be devoted to the spiritual world.

So we now consider this intermediate world, which, however, because it lies first of our physical world, is of quite special importance for us. To him whose eye is open to this sphere, we attribute a so-called psychic vision. Not only physical things appear to him, but also everything that lives in people as drives, desires and passions, appears to him as things. This astral world is graded. It is so great that our physical world cannot be compared with it. I can only give a sketchy description of it. Who has opened the eye for it, he sees things, which the ordinary man indeed perceives, but which he cannot unravel yet. That is psychic seeing.

But there is a still higher seeing, the spiritual seeing. This is like the view from the top of a mountain, i.e. from a lofty vantage point or from the slope of a mountain, to the places and objects lying in the valley. Think of a village, a city, its surroundings, but seen from below, from the ground on which you are standing, you can compare this with the physical seeing of the ordinary average man. Climb up the mountain and stop at about the middle of the mountain, then you can compare the overview you get there with psychic seeing. If you climb all the way up the mountain, you can compare the overview with spiritual seeing. Only a few people have this spiritual seeing in our age. Later, more people will have it. Those people have it who have acquired it through previous embodiments by leading a pure, mental life, those who have sought in the field of thought the ways of pure, crystal clear recognition of the world. That man for whom the pursuit of the pure moral deed was as natural as for the ordinary man the pursuit of his everyday occupations, pleasures, passions and urges, that man for whom the life of pure thought was natural, he then brings with him in the next life the ability to see around him these things to which he has given himself in the former lives as other men see physical things. He sees through the world, he looks, as it were, from above, not only into the physical world, but also into that which I have described as the astral world. He can describe it in broad outlines, as it appears from above, but he can describe it more clearly than he who has only psychic vision.

Parts of psychic seeing are what we have through hypnotism and magnetism. Part of the psychic seeing is also the somnambulistic seeing. But still, if we stop on the psychic level, we do not stand on the summit. There will still be a possibility of error. Only the one who has spiritual vision can see the world from all sides. Only he who sees things from above has a free view over the things of the psychic world. The one who is able to see into this psychic world knows as a fact that man's origin, his beginning, does not lie within the physical world. He knows that what is found in man as a physical body has been chosen by a higher body, by something that was there earlier than the physical body.

Two views are possible, the materialistic and the spiritual. The materialistic view is the one which believes that man creates his physical existence consisting of physical substances and that then, so this view believes, these material substances produce the spiritual. This view then pursues some material phenomenon by asking, for example: What is going on in the organism, what is going on in the fine functions that take place in the brain, when a feeling, when a conception is in us? He who has psychic vision knows that this body has not built itself; he knows that the body has been chosen by its own higher man who dwells in it. "Creating" does not mean what we call creating today, but it means choosing. That is: the soul of man, the psyche, which comes from other regions, has chosen this body so that it can be an instrument for it in the pursuit of those goals which come from a higher world.

Having said this, let me show in brief how man prepares his earthly pilgrimage. Let me now show how man comes into being, and in another hour we will show his cosmic origin. Today only what leads to the existence of man in our epoch. I say facts, because I already said that the one who lectures about the astral world must weigh every word, that he must examine it not once but many times. Do not take my words as spoken at random, but in such a way that I feel completely responsible for what I say. What I put as facts, you can take just like what the natural scientist puts as facts which he can see with the telescope, with the telescope and so on.

Man is a being who does not live once, but who lives in many, many embodiments over and over again. Man often assumes the physical shell. This physical shell is the outermost of the shells in which the actual human being is wrapped. This actual human being who passes from incarnation to incarnation, who carries guilt and atonement from one incarnation to another, is called the higher self. At birth, this higher self enters our body. After death, this higher self leaves the body to appear again in the world in a new incarnation in one and a half to two millennia. In the meantime, this higher self dwells in the higher worlds, and, after this self has passed into a kind of state of maturity, it seeks to embody itself again. There lives in it, as it were, the desire to be active again within the material, earthly existence, to learn again a lesson within the earthly existence.

Now we have to consider a twofold, a double coming into being of man. This consideration provides us with two series of facts: the one which takes place within our physical world, the other which takes place in the higher world. I will outline only this higher world for the time being.

In the meantime, [between death and a new birth], man is in the purely spiritual world - in the mental world or devachan -, in a world which has two regions, a purely spiritual, higher world and a lower one. The higher spiritual world, which we also call the "Arupa sphere," man always enters between two embodiments. The undeveloped person stays in it for a shorter time, the developed person for a longer time. Every human being has to pass through this region. We will see later why. From this region he must go to the lower region, to the one in which for us is the subjective thought, the thought-matter. In this region the self takes on a thought body. It surrounds itself with thought matter, so that we can follow this self as it now enters the thought matter world from the higher region. These spheres are actually not one above the other, but pushed into each other. It is like a living organism, only this is more active than our physical organism. After the self has entered this thought region and has formed an organism of thought matter there, a desire drives it further down. It surrounds itself with substance from the astral or psychic world, so that before the higher self enters the physical organism, it is already a higher organism. Each of us was a higher organism in the higher regions. It was thought matter, and this in turn was woven into the astral matter. Such an organism we were before we entered the physical body. This astral world is as clear and transparent to the seer who can investigate in the psychic sphere as the physical world is to the eyes of the physical investigator.

In the physical world we distinguish three kinds of existence, three kinds of states of aggregation: solid, liquid and gaseous; moreover, the so-called ether, the etheric materiality, which is the reason why light passes through space, heat and so on. This is the finest state on the physical plane. Exactly the same in terms of division, but quite different in terms of quality, in terms of properties, it is in the astral world. In the astral world we are dealing with different astral materiality. Something penetrates into our world that we know, something penetrates all of us human beings, and we call it the astral world. In the astral world we see, without being able to grasp it properly, the astral substances. Even in the Middle Ages, the people who knew something about it spoke of substances through which the drawing in of the self [into the physical] takes place, and they called these substances "humores." What in our physical world these different states of matter are, solid, liquid, gaseous and ethereal, these are in the psychic world the four humores, but we can only name them according to their reflection, as they are in us, as they live in us. To the physical states of matter solid, liquid, gaseous, ethereal corresponds in the astral world what we call the four temperaments. That which causes in us that we have this or that temperament, corresponds to a quite certain state of matter. Whoever has a choleric temperament in the astral body will find that one of the humors particularly developed which corresponds to the state of matter of the choleric - cholae. Thus in the astral world we have the temperaments as correspondence for the four states of matter. As the ancients spoke of earth, water, air, fire, so they also spoke of four states of matter in the astral, and these consist of astral substances. Depending on the predominance of one or the other astral substance, man carries one or the other temperament.

Just as space with its three dimensions is inherent in our physical existence, so there is also an astral space, but it is of a different nature than our physical space. And because it is of a different nature, it will be difficult for the beginner to find his way around there. Something corresponding to the physical dimensions also exists in the astral. Just as our physical space has height, width and depth, there are also certain dimensions in the astral field. And now there is a strange connection between the dimensions on the astral field and what we call "time" in physical life. Past, present and future in the physical are only projections, shadowy images of those dimensions which are the dimensions in the astral world. There is also something like past, present and future as dimensions in the astral world. But this distinguishes the astral world from our physical world, that there is still a dimension unimaginable for our physical existence, which exists apart from present, past and future, which is often counted as the fourth dimension. This is a figurative, but not completely unsuitable expression. No one should speak of the fourth dimension who does not have a view of it.

The astral world is confusing for the one who takes a look into it for the first time. It also differs from the physical world in that things are not solid, but permeable. Therefore we call it the region of permeability. There are no boundaries of the body there for the astral eye as in the physical world; of every body its back side is just as visible as the front side. Basically, in the astral world we don't see from the outside at all as in the physical. You know, in the physical we see things as they place themselves before us, so to speak; for example, in an avenue departing from us we see the trees in perspective. The space offers us a perspective looking. The more distant trees seem to be closer to each other, the closer trees seem to be further away from each other. This way of looking stops completely in the astral. There we look at things from the inside. If you look at a cube from the outside, the sides of the cube appear to you in perspective. The astral looking is as if you would stand in the middle of the cube and could look at it on all sides from the inside. This is what Leadbeater said in his "Astral Plane". We can only give a kind of symbol, a kind of projection of it. Our words refer only to the physical plane; we must therefore first translate what we see astrally into physical language. When we say that in the astral we look at things from within, this is only a translation of what is present in the astral into the physical projection. For the beginner, this creates a kind of confusion, that he sees things from a different side [than the one he is used to]. His point of view changes completely. All beginners have this experience in common. For example, when you look at a number in the astral, for example 265, you see it according to old habit as you see it in the physical from the outside. In the astral, however, you have the point of view of seeing things from the inside. The number must be read 562 in the astral, because the point of view is from the inside, so it must be read symmetrically reversed from the other side. These are the reasons for the confusion that first appears in beginners to whom the eye is opened. However, it is a theosophical principle that no one's eye may be opened unless it is done at the hand of an adept, as we call the connoisseurs in this field. He who is guided by masters cannot possibly be exposed to such errors.

This is the world in which man finds himself before his physical embodiment, before his physical body has formed. Let us now consider that which rushes from the physical world towards the astral organism, man's physical corporeality, which is born through physical, through physiological forces. I call your attention to a fact which at the same time concerns the mystery of birth and death. By moving into the physical world, by taking possession of the physical world and weaving physical matter into it, man is subject to the laws of procreation, to the laws of birth and death as we know them in the physical world today. It is true that there is another birth and death; but the birth and death which we know exist only in our epoch of mankind within the Atlantean time and a part of the Lemurian time. These three epochs of mankind [root races] were preceded by two others in which men did not have such a dense body as we have. They had a fine, not yet coarse body, and with this body was not yet connected what we now know as the physical process of reproduction. This does not occur until within the third root race, [in the Lemurian period]. Before that, there was a kind of reproduction within living beings, which we are still reminded of today by the lowest natural beings, which reproduce simply by cell division. A cell constricts and divides; this is asexual reproduction. Humans reproduced during the first and second root races, [in the Polar and Hyperborean periods], by such division of the etheric body. These two races of men, which preceded the third, reproduced in such a way that one body let the other emerge from itself. This kind of reproduction is only a reminder of these oldest epochs.

You may know that the most ancient time had the worship of Adam Kadmon. You know this from the Indian secret teachings, and you also know from the Bible the double creation story. In the first creation story it is told: God created man, and - as it literally says there - He created man male-female. - Sexual reproduction was not the first. That, what one often feels as a contradiction with an external view of the Bible, the double creation history, is not a contradiction, because the first creation history tells about those human races, with which there was still no sexuality, which were still male-female. Only in the third root race, in the Lemurian time, the division of the sexes occurred and what we call in the physical sense today birth and death. But also something else occurred [in this time], which was not there before: The people did not have the capacity of imagination [in the today's sense] yet. That we can imagine an object today, that is something that only became so in the fifth epoch. I can create a mental image, for example, of a bottle. The [earlier people] could not do that yet. Simultaneously with the physical materiality the ability of imagining developed.

Now, strangely enough, we meet here one of those important historical facts which then led to the foundation of the theosophical movement in the present time. In the last two decades of the nineteenth century natural science came to form ideas about sexual reproduction and about birth and death which the Theosophists had already had centuries ago. The last period, which we have all witnessed, has brought light into the physical reproduction of man and thus also of the higher animals. Today, natural science no longer stands on the same standpoint as twenty years ago, that bisexuality is necessary. You can read this today in works of natural science. Sure and authoritative researches have shown that today's way of reproduction has a completely different meaning than the one that was given to it until now. Because the nature could have been sufficient also with the unisexuality. Today it is quite scientifically proven that two sexes are not necessary for reproduction, that something else was intended with the bisexuality, because one sex would have been sufficient for reproduction. What is the meaning of the bisexuality? There the natural science tells us: The bisexuality has occurred so that a mixture of qualities takes place. Otherwise there would be a much smaller variety in the physical body; the later descendants would always show the same type as the earliest ancestors. In order to mix as many substances as possible, in order to bring about the mixture of properties, nature has given rise to two sexes. A diversity should be brought forth in the third race of mankind. And there also the first animals came into being. The purpose of nature was to bring forth beings as manifold as possible, so that the beings coming down from the spiritual and the astral would find bodies as manifold as possible. Man should find a new body, which has passed through the most manifold mixture, in order not to remain the old type. You see, natural science has investigated here what theosophy has also taught since ancient times.

Now that we have seen both the descent of the spiritual and how the physical comes to meet the descending spiritual, let us again consider the process. What I say are facts, it is quite certain. I will show from both sides the elements that are present in the process of becoming human. First we have to do with the development of the germ, which looks like a small fish in the first days. I need only sketchily indicate this germ; it is something like this. (It was drawn on the blackboard; the drawing has not been preserved). To this comes the astral being about the seventeenth day; and this astral being the psychic investigator knows as well as the physical investigator knows the physical. The seer sees in the astral many funnel-shaped figures. These are the nascent human beings; these are the entities seeking their physical embodiment. Animated by the urgent desire to embody themselves, these entities rush through the astral space with great speed, seeking physical materiality. Who has read the second part of the "Faust" and remembers the scene with the Homunculus, will understand it only if he knows that Goethe wanted to represent this process. These astral formations have the most different colorations, of which we can hardly get an idea. Within this astral body there is a stripe, which loses itself into the indefinite. It is of light yellow color. This astral body connects with the physical body chosen by itself, when the embryo has approximately the shape of a little fish. Then a change occurs. The ray of light splits into two parts, into two brightly shining ray stripes. This is the case with the majority of human beings, and this is how it would appear to you if you could follow human beings as they come into being. Only a few people show a slightly different process. Only a few people show a permanent bright stripe, which, however, fades somewhat at the moment when it disappears completely in other people, but it still remains. These are the people who have spiritual vision.

First of all, we hold on to the usual process, where the light stripe divides. Now the astral entity unites with the physical human germ. From the one droplet everything is flowed through, as it were by a light-yellow liquid. This later grows into the so-called sympathetic nerve plexus, which supplies the physical nervous system of man. Apart from the brain and spinal cord system, we have another nervous system, the sympathetic one, which directs the lower functions. One drop flows through the sympathetic nervous system, the other through the brain and spinal cord system. This is how the human being is animated. Lawfully, the two cones of light pass into the physical and spiritualize it. In every human being, this light appears again, which passes through the brain in particular. When the moment has occurred, what man has brought with him from the former life and what he has from the physical world are actually united. In this way, the two entities that make up the full human being come together.

We have lived in previous incarnations; we have passed through the spiritual world; there we were spirit. The spirit goes down through the astral world and surrounds itself with the astral matter. This is what man brings with him from the former life and what he attracts from the astral sphere. These two things are what man brings with him, the spiritual and the astral. The luminous, these are the abilities that we brought with us from previous lives. These move in after the being has satisfied the burning desire to be connected with an astral organism. From now on, the human germ grows not only by the physical force, but also from within. What he has gained in previous lives, that now works from within to make the body. Not your organism builds your soul, but your soul builds your organism. The human germ is only a few days old when it is united with the soul. It is the only thing that is given to us from outside. It is given to us by very specific laws. We will discuss them in more detail.

In fact, we understand man's birth and death only when we know what two entities he consists of and how these two entities have flowed together, forming the whole man. So it is that we ourselves work on our external organs; they are not a product of the external world, they are a reflection of what we have brought with us.

Today we must take a look at the important questions of the origin and nature of man. When these important things are asked, it cannot be said that the answer to them is a particularly easy one. The following lectures will give us less difficulty.

From three components essentially, so I said in the beginning of these lectures, we have to think of man composed: from body, soul and spirit. How these parts of man are composed, we will see in the further course of the lectures. Theosophical insight shows us a threefold origin of our own nature, and in order to discuss this threefold origin, the physical, the soul and the spiritual, we must go to the most remote regions of the universe imaginable, we must take a look at those processes which we as Theosophists conceive as processes in the Divine-Spiritual itself and in its life. The esoteric philosophy of all times refers to the universe in its depths as a rhythmic life of the world spirit. The Indian philosophy, for example, speaks of the inhalation and exhalation of Brahma. Brahma goes through different stages of his divine life. These stages proceed in such a way that they can be compared to an inhalation and exhalation of the divine original spirit. The exhalation became a world existence, the inhalation is the transition from a world that has fulfilled its task into a kind of sleeping state, which then has to pass over into a new existence, into a new exhalation. Thus, the states of the revealed world and the states of rest continually alternate. Manvantara and Pralaya, these are the states of revelation and the states of the deity resting in himself. This is a picture. What process this picture is based on, human words would not suffice to describe in our time.

According to our human view, that is, according to the view of those whose spiritual gaze is open to these mysterious states of the universe, we have to distinguish three different breaths of the divine original spirit, and these three breaths represent at the same time the threefold origin of man. The fact that man consists of three parts, body, soul and spirit, owes its origin to three parts of the divine breath. Let us try to trace this threefold origin of the human being.

First of all, let us think of seven stages of development, from the first stage to how man confronts us in his present stage of development. On the first stage of development, which we call the first elementary kingdom of the universe, there is still nothing of what we now encounter in our world. There is still nothing at all of the diversity of the stones, the plant and animal world, as they appear to us today, also nothing of the diversity of our thought world, also nothing of the thought formation underlying our world formation, also nothing of natural laws. But in the first elementary kingdom there is the system of the predispositions to everything later.

Whoever has an eye for this system of all further wide germs, knows that these germs are of an infinite beauty and sublimity. Everything that comes to light later is only a faint reflection of that which is germ-like present in the first elementary kingdom. In this there are present the great intentions of the divine original spirit, the intentions he has with the individual worlds. And as the [developments] lag behind the intentions, so they lag behind also with regard to the being of the worlds, not as a whole, but in details. In the great manifoldness of infinity, the intentions are wonderfully fulfilled. That is why theosophy calls this first elementary realm the world of the formless, which only later gives birth to the form out of itself.

Only in the later course this world of the original spirit takes form. This can only be compared with the forms which our thoughts have in us. Think that what you have outside of yourself would have disappeared and only what you can remember would be present to you. You would have around you a sea of thoughts. What you have seen and heard you have forgotten, also what you have seen of physical things. Such thought-forms - only large ones - are the content of the second elementary realm. The whole world-all has been a formed thought-all. As Plato once imagined the world of ideas, so we must imagine the realm of formed thoughts, the realm of the world of reason, as the mystics in the Middle Ages imagined it.

And further the development shows a denser stage. The world thoughts imprint themselves for the first time on a substance, which one can call substance only in truth. This is the astral realm. The light thoughts have become astral beings, which we can now perceive as urges and passions flooding the space. Only the seer perceives these currents, he perceives them in luminous forms. These currents are present in the third elemental kingdom. Ancient philosophers speak of these three elementary kingdoms, but the people who follow this today do not know what was once meant by it. We only need to go back to Empedocles, we find that he knew about it. He said: Everything is caused by love and hate. At this second and third stage the thoughts have condensed down. After the third stage was reached, then the astral matter consolidated. It became denser and denser and weaved into itself those substances and activities which the physical man now only knows. It wove into itself a web of natural laws and forces. Theosophy calls this kingdom the mineral kingdom. You must not imagine that the mineral kingdom at this stage contained already formed minerals, crystals and so on. No, all that which later, on much later stages, becomes mineral, which undergoes chemical compounds and decomposition, still runs through this realm like lightning and thunder, the fourth realm, which we call the cosmic mineral realm or the fourth elemental realm.

What lives in our physical body today, what governs all the laws in our physical body today, everything that is lawfully present in our body, was at that time dissolved in these forces, in these mineral forces, which are sweeping through the world space. Everything that constitutes the present body was present in that mineral kingdom. From there comes the origin of the forces and substances which are in our bodies and compose a part of our being. Out of these elementary processes the corporeal of man was formed. And at the moment of time when these elementary processes have progressed so far as I have described, at this moment of time something else enters into this mineral universe, and this something else of which I shall now speak is that which lives in us as our soul component. Originally, both the physical and the soul components were contained in the one divine primordial being. As it were, it was the first part of the divine breath that I have now described. The other part I will now describe.

The first part [of the development] we can summarize in such a way that we call man a generic being. In terms of genus, people are more or less the same. After all, we also speak of plant genus and animal genus. Thus, there is also a human genus that inhabits the whole earth. In each individual being of the genus the personality is present. Because I am a being of the human genus, I am physically formed in the same way as all other human beings, but in this human genus there is what I call my personality, and this makes up the soul. I am personality by the fact that I have personal interests, personal sympathies and antipathies and so on. Although people are alike as generic beings, they differ in personality in such a way that not one person is like another. This personal in man is not originated by the same part of the divine breath, that comes from another side to unite with the mineral substance. The generic character came into being through [the first part of the divine breath], the personality comes into being through the fact that up to the point where it unites [with the generic being] it has made a different path through the universe. On this other path, that which later constitutes the human personality has already passed through a series of stages, of lessons in the universe, that was already embodied on other stages, that was present in natures similar to our physical nature, similar to plant beings, similar to animal beings, only in a different, different way. The forces which are capable of making us personality have already passed through many stages, and this I would now like to describe.

The personality of man, therefore, comes over from another world; it has already passed through stages of development, in order then to unite with the other part, the generic. Cloudy desires are those which come over as if from a side stream to a main stream. Imagine that into this stream of universal mineral-elemental substance now flow innumerable such personality beings, who already once had physical corporeality, who as beings looked quite different from us human beings, but who were nevertheless our ancestors. Imagine that these beings had a physicality which was much denser and larger than our physicality. We can say they split off from the divine breath. A stream of force had arisen, which through the stages of development learned to become personality. All the souls inhabiting human bodies came over from this stream. Having graduated from a bad state, they let themselves sink as a germ, as it were, into the substance of the universe, as I described earlier, as turbid desires and passions, and constituted themselves as a personality. They connected themselves with that which is itself passion and desire. This current has evolved down until it has become the astral world.

This cosmic drive and passion nature is sunk into the physical human germ with the facility of development. At this moment the beginning of the development of our earthly being is given. At the moment of the union of these two, our earthly career begins. We also designate this double origin of man in such a way that we say: The universal Logos, on which the original spirit is based, has sent down a stream, the third Logos, and the third Logos has taken on different forms, which I have described as the first, second and third elementary kingdoms. You must not imagine that this third part of the Logos, this third part of the breath of the divine world soul, has been inactive until now. No, the whole series of elementary kingdoms which I have enumerated and the whole conduction of the impulse nature up to the personality, this spiritual entity, the third part of the divine breath, has directed from without. What was necessary to prepare these two sides until they reached the point of development to unite, all this has been effected by the third breath of the divine world soul. And the second Logos, too, has passed through various stages until it has become the germinal plant of the personality. The third and the second Logos flow together, and out of this flowing together of the third and the second Logos arise those formations which gradually build up our earthly sphere.

Now begins the human development as we see it with us. That which is capable of forming a mineral body out of desire, sensuality, instinct, and that which has learned to develop these qualities as a personality, these unite. And now man begins his earthly migration. Now begins the union between the human generic being and the human personality. They learn to send themselves into each other little by little. In us are these two. They are in us in such a way that the generic being works in us as the physical, and the personal, which has come over from the other world, works as our spiritual. Only gradually do they find in themselves the harmony to work together in such a way that the spiritual, which comes from the second Logos, harmonizes with the physical. The body is at first an unfeeling carrier of the psychic. The psychic cannot yet find the necessary organs and forces in the physical to express itself fully. Thus the psychic works its way through, as it were, imprinting itself on the material. In a series of cycles of development the spirit takes on material nature. The development proceeds in such a way that the body becomes more and more the expression, the tool of the psychic, of the inhabitant. Then the stage occurs when the actual spirit, what we call the spiritual of man, unites with these two other elements.

Now this divine breath itself flows into that which has been built up only after the two parts have adapted themselves to each other, so that one is the carrier and the other the force. Then the highest flows into this nature. That which until now was only the central conductor, the general universal world wisdom, now flows into the world beings. This is the moment we call the inflow of the first Logos. Everything has now become so mature that it can serve as a carrier of the first Logos. I will show you this moment of the inflow of the first Logos in this way: Imagine a room illuminated by a central light. On the sides of the room are reflecting spheres that reflect the light back in a thousand different ways. Every single sphere reflects back the image of the light. This is how we must imagine the man in the universe, guided by the spirit from outside. Let us assume that the spheres symbolically, symbolically represent the human beings as generic beings. The light, which gives light to all, comes from the outside, so that the spheres can give only an unsubstantial reflection from the inside. So it was with the human development up to the point of time of which we speak now. Until then man was like a mirror, which was illuminated by the first Logos, by the spirit soul of the world. Man threw back the light of the world soul, he reflected what the spirit light radiated.

But now think of the light transformed in such a way that the central light flows out and begins to penetrate the spheres, to awaken the individual spheres to shine with a part of its essence. The light flows out to bring to living self-lighting that which until now could only be a mirror image. From the spheres now shines their own light, which is separated from the central light. Thus we must imagine that at a certain moment of development the first Logos, the spirit soul, sacrificed a part of the light in order to pour it into man.

Now the human being is endowed with all three parts of his beingness. The first Logos has taken possession of the human being. Henceforth man consists of three parts. The part that has passed through the mineral kingdom has united with the development of the soul and has then continued to the state of maturity so that the spirit, the sun of the world, the spirit soul, could take possession of him.

In three successive stages of development these three parts have united with man. We can indicate the exact moment when this took place. We are now living in the fifth epoch of mankind. This influx of the spirit happened in the middle of the third human epoch, in the Lemurian period. The third human race, the Lemurians, inhabited a continent which has long since perished, but which existed south of the fore and hind Indies, the so-called Lemuria. At that time, what we call the imaginative life of man was formed first. After that came the fourth human race, the Atlantians, who lived on a continent between Africa and America, of which we are still told in Plato's writings. After this the fifth human race developed, to which we belong. In the third human race, in the Lemurian time, man began to have a three-part nature. At that time, the first beings developed into what we know today as human beings. But what were those beings like? That which we are in truth, that which is eternal in us, that was before purely spiritual nature. Our higher nature was previously decided in the bosom of the primordial world. It is eternal and imperishable, not in the form it has taken, but in the innermost essence. Before our spirit nature took possession of human nature, it was a purely spiritual being and formed a component of that which is present as the central sun, the spirit light of the world. That which descended to the physical man was not yet that which is in man today, that was only a reflection of his real nature; it inhabited only spiritual spheres of the world, the spheres of the first Logos. As spiritual beings we rested in the Logos, as the first sparks in the flame of the central light. Then our spirituality sank deeply into that which was prepared for us as a carrier, and that which descended, that which lives from eternity to eternity in the most diverse forms, that is the third element of human nature. This is what we call the actual individuality of man.

Thus, man consists of the generic being, which has the same form for all people living on earth. There, people do not differ from each other. This is the physical nature of man. The other nature, the spiritual -- joy and pain, desire and passion -- that is his personal nature. That arises and disappears and arises anew in the astral world. That such personalities can arise, for this the disposition is given in the stream, which I have described as the second stream. Besides this we have the individuality or also the causal body. Why do we call the individuality also causal body? The causal bodies were always present. They are imperishable. They have, before they inhabited these bodies, inhabited another body in the earlier races, all the way back to the Lemurian race of men who lived on the island of Lemuria. Always has this causal body embodied itself, but it moved into a human psychic body being for the first time in the Lemurian period. Before that he was not yet involved in matter and not yet involved in the psyche. He led a spiritual existence, which he will lead again when he will have gone through his various lessons which he has to make. That which we call causal body, that is what forms our eternal. What we carry within us as soul, what inhabits our body as soul, that has united with our physical body, so that we can say: The possibility that a personal arose in a physical body, has resulted from the fact that soul and physical body united in the beginning of our earth development. This did not emerge from primordial mists, as the physicists and astronomers imagine, but it emerged from what the ancients call the "waters" above which the spirit hovered. This means nothing else than the spirit of which I have spoken, the spirit which came from quite other universal worlds.

At that time the preparatory stage of man began. It took a long time until the physical and the astral body were prepared to become a carrier of the actual spirit soul. In the "Secret Doctrine" of Blavatsky this moment of the union of the psychic with the physical and also the moment of the union of the spiritual with the psychic-bodily are alluded to; and last of all the three parts of the breath of the world soul are alluded to with the words: The world soul had again slumbered through seven eternities. - That was a pralaya. Out of this vast slumber emerged that existence where the human being learned that it could soul a body subjected to mineral laws.

The human being flowed together from three currents. Three developments had to be gone through until they could come together in man. One origin has the generic being, another origin has the spiritual being and another origin has the mental, the spiritual being. That to which the whole being is chained, that is our causal body, the eternal. It comes from purely spiritual spheres and should return to purely spiritual spheres; but it should return in such a way that it has learned within the earthly existence it is going through, that it has collected results in order to carry them back into the realm of the spiritual. He is to come back, enriched in himself, again into the spiritual.

If we want to visualize these three origins of man, we can compare them to something like the building of a house. The house is built of building blocks; then we have the house furnishings, that which fills the inner rooms, that which constitutes the comfort of the house; this is to be compared with the human soul. Within the whole is the thought. It can be compared with the causal body, with the ideal spirit that inhabits the body. The sense organs are the windows through which the causal body looks out into the world. Before we moved into the body, we were gifted with spiritual sense organs and saw everything around us without hindrance. Having moved into a "house", man must look out through the windows, through the windows of the sense organs nature must penetrate to him. Just as man cannot always live in the open air, but must return to a house, so the spirit must again and again move into the building prepared for it, in order to look through the sense organs, the windows, at what it formerly saw from the outside. Why this is so and how the laws are, according to which it is formed, of it the next time.