The Rudolf Steiner Archive

Esteemed attendees! It is my responsibility today to conclude the lectures on the so-called Devachan plan or, as we have to call it in German, the spiritual realm. If you read about Devachan or the Land of the Spiritual Entities in theosophical books, you will find the description that this realm of the spiritual world is a realm of contentment, a realm of bliss. You are told that Devachan is the “land of delights,” the “land of happiness.” Well, honored attendees, it is very easy to misunderstand such a description and to imagine something quite wrong under these words. We must be clear about the fact that very many people do not know what the happiness of the spiritual realm is, that the vast majority of people seek happiness and satisfaction in things that are no longer found in Devachan. Even what people usually imagine in religious concepts as paradise, as a land of happiness and bliss, is still so closely tied to ideas of immediate sensual reality, to ideas taken from our physical environment, that we must not apply these ideas to the land of spiritual beings. What people hope for in terms of paradisiacal joys, what they call paradise, based on sensual perceptions, they already find before entering devachan, they find it in the fifth realm of Kamaloka, in the fifth realm of the fire of purification, and they find it precisely for the purpose of stripping away this tendency towards sensual pleasures and sensual desires. What the Indian, for example, imagines as paradisiacal hunting grounds, where he can indulge all his hunting desires, he finds already in the fifth realm of Kamaloka. But man must be cleansed of precisely that before he can enter the spiritual world. On the other hand, many people say that if they hear that none of what they experience here on earth as sensual reality remains in the spiritual realm, then the spiritual realm is nothing more than an illusion, a kind of dream that we dream between two incarnations. Both require a correction. The ideas that a person takes from their directly experienced reality need to be guided to completely different and higher ideas. One can gain a corresponding idea of what is actually meant by the land of delights, the land of bliss, what is meant by that deep intimacy and spiritual satisfaction that we experience between two incarnations, if one listens to what students of the great masters already know from their experience in this life.

Those who reach initiation in this life, experience something of this heavenly bliss, of this true spiritual satisfaction, through insight into the spiritual realm in this very life. You may ask: Is there or has there been something in our countries that is called initiation? Have there really been disciples in our Western culture who have been blessed with the highest vision that spiritual land has to offer? There has always been the possibility of receiving initiation in secret or occult schools. A current of occult wisdom came to Europe in the 14th century. This current, which is called the Rosicrucian current, was misunderstood by many; it must be misunderstood by all those who only get to know it from the outside. Only those who have been allowed to see through occult training should get to know it from the inside. When Christian Rosenkreutz brought the wisdom of the Orient to Europe, he founded schools in Europe where disciples were trained to reach the stages where vision in the Devachan, the vision of the higher secrets, became possible. Only those who have undergone training themselves know how to tell about it. All external research, everything that is written in books, cannot give you any information. Until 1875, the year of the founding of the Theosophical Society, these things were never spoken of at all, except in the most secret of teaching centers. It was only since 1875 that the Masters of Wisdom felt the duty to convey some of these deepest spiritual truths to mankind.

Initiations still take place today. However, they can only take place within the spiritual realm, the region I have described to you. Today, every person to be initiated must come to the Devachan plane to see these higher secrets for themselves. This forces me to give at least a small idea of how the person who receives the initiation on the Devachan plane feels and how he is transformed. What I have described to you of those highest entities that come from completely different worlds, first to enjoy their embodiment in Devachan and then to descend into the lower regions, into the three worlds, these entities can be seen by those who come for initiation in this field. When a person has attained initiation, he begins to gain a completely new faith, a completely new vision. He has truly become a different person. And what is not present at all for many people living around him, of which they never have an inkling, he sees with the spiritual eye.

Allow me to give you a brief summary of the creed that the initiate makes his own. You will recognize some of the phrases. All deeper truths have always come into the public domain and have been exoterically propagated in the public domain.

The person who is initiated gains a higher overview of what is happening here in our physical reality. He gains this higher overview by placing himself outside of this physical reality. While we live in the world of the senses, we are enclosed in the physical organization and can only see through our eyes, hear through our ears, and perceive through our other sense organs. We are dependent on what our senses convey to us. This is stopped by the higher training that the person to be initiated receives. Before the person to be initiated lies, I can only describe it, his own physical reality completely spread out. He sees himself objectively next to himself, and just as we look at any other object in the environment of our sensory reality, so we look at our own physical body when we are initiated. Our organism lies before us like our own corpse. But also our astral body, our desires, instincts, our whole sensual life of drives, lies before us, and we speak in the sense of the quoted Vedanta wisdom: “That is you”. We see ourselves completely objectively, with all our faults, with what we have achieved in life through the various incarnations. This is what is described to you as the passage through the gate of death, which every person to be initiated has to go through. He then no longer sees through the senses what he otherwise has around him in the sense world; he sees into the outer world from the spiritual plane, and not through the senses. But he also sees into the world of instincts, into the world of Kama, of passions, into the world where human drives are, into that which brings people into conflict and quarrel, what delights them and what gives them pleasure in this physical reality; there he sees into it as a pedestrian standing on a high mountain and looking into a mountain landscape.

And because he has risen above sensuality, because he has only a world of pure spirit around him, that is why he sees on the other side those entities that are spiritual in nature, and he perceives something of what is called divine wisdom. The divine essence itself is the Father-Spirit of all religions; no one can see him in his very own form. The Highest remains unrevealed, even to the opened spiritual eyes. But the initiate receives an idea of what creates and works in the world. He is led before the creating, divine powers. Then, for the first time, he utters the word out of conviction, out of direct contemplation, the word that was previously taught to him as a belief: [“I am Brahman”]. When the person to be initiated is now led through the narrow gate, where the physical and astral life is objectively shown to him, the word of the initiating priest is heard: To those who have, much will be given, and from those who have not yet, even that which they have will be taken away. — This is the initiation saying that is heard at the first gate of initiation. You will also find it in the Bible, like many a saying taken from Egyptian priestly wisdom. Those who have, are those who have already awakened to spiritual feeling and perception. But those who come to this gate without faith and without spiritual perception will also be deprived of their desire for spiritual knowledge. Woe to him who comes unworthily to this place, who has pushed his way in with curiosity; to him another voice is heard, which again has a symbolic meaning.

Man now experiences what universal spirit is, universal soul. We humans reflect on sensual things, but the spirit that lives in us, that we experience as thoughts within us, that forms the object of our reflection, is the same as the wisdom from which the world is built. We could not recognize the world with its laws if it were not built from these spiritual laws. Theosophy teaches that what lives in man as spirit, as manas, is essentially the same as what lives in the great universe, as Mahat. Man's manas draws wisdom from the manas of the universe, from Mahat. Or should a man believe that the laws we see operating in the heavens, by which the stars move, have meaning only in his mind? The Mahat of the starry sky is the element of intellect and reason out in the great world, and what you learn from it is manas, the element of intellect and reason of the small world.

Now the All-Spirit, the Universal Spirit, descends upon the initiate. The initiation priest speaks the words: “This is my beloved Son, in whom I am well pleased.” The person concerned, now an initiate, knows what the spirit of the world is. Then he can express his belief in the creative spirit of the world out of his own conviction and say: “I believe in the divine Father-Spirit, which has made the spiritual, which is also called the heavenly, and the physical, the earthly.” In the Christian creed it says: I believe in God, the almighty Father, who created heaven and earth. — And then one thing has become clear to man: that in truth and reality he himself has taken his origin from the same universal world spirit that confronts him here in the spiritual realm. He knows that he has descended into the depths of sensual-physical matter; but he also knows that he has descended from divine worlds and comes from the spirit. He knows that the spiritual essence he bears within him he has received from the very source of the divine Father-Spirit, that he is a ray from the sun of the divine Father-Spirit. He becomes aware of this as a real divine power, as something he experiences and of which he has direct certainty. He begins to gain a new faith in humanity. Humanity becomes for him the only begotten Son of God, the Son of whom he speaks in his creed: “I believe in the divine origin of humanity — in the God in man himself, as the Egyptian priestly wisdom expressed it — or in the Christ in man, who has descended from heavenly worlds. And then it becomes clear to him that before these times in the evolution of the earth had arrived, these times in which we now live, these times in which people perceive through their senses, in which their sensual urges cause them to act — it becomes clear to him that before man descended into this sphere of the senses, he was in another, in a purely spiritual sphere.

The disciple has now come to know the spiritual land, and he knows that this land was the land where man was in his time as the only begotten Son of God, he knows that man is born of virgin spiritual matter – Mary or Maya – and he knows that the spiritual man Christ descended into sensual matter, he knows that this spiritual man is contained in each of us and develops little by little through the various incarnations, he knows that this spiritual man lives surrounded by sensual corporeality, lives in the physical body. The things of the outer world impinge sensually upon our body and build up our eyes, our ears and the other sense organs. Within this bodily sensuality we live and let the world penetrate into us. Through the sense organs we look as through windows upon the outer world; we are enclosed in sensual matter and therefore limited by it.

Pure and spiritual is the Christ who enters into people; he is virgin spirit-matter. Now he has descended into the contracted, sensual matter. Those who speak esoterically call this the water or the sea. Thus it says, for example, in Genesis: “The Spirit of God hovered over the waters.” This means that the spirit hovers over matter. In Greek, this matter is also called “Pöntos Pyletös”, literally contracted sea. Man has moved into this contracted matter, which has formed his organs. Thus, the active being in the spiritual realm has become a being that passively receives impressions from outside through the sense organs: Man has become passive, a Pöntos Pyletös. This is the difference between beholding in the spiritual world and beholding in the world of the senses. If we want to have an object before us in the spiritual world, we first have the thought, and the spirit forms this thought in the spiritual world, that is, man finds the images for all creation in the spiritual world. In the sensual world, man perceives passively, having become passive. We have all become passive, as it were suffering in the contracted matter. That was the original confession of the Egyptian priesthood. This is the symbol that the Christ has descended to mankind, that he has taken on matter and become passively suffering in the contracted sea, in the Pöntos Pyletös. In the course of time this was transformed into Christianity, and because the word Pöntos Pyletös was thoroughly misunderstood, the misleading passage in the Christian creed arose, which reads: “suffered under Pontius Pilate,” which is nothing other than the quoted passage from the creed of the Egyptian priests. Man has become suffering; he is no longer active, but passive. This is the article of faith which in the Occult Symbol signifies the so-called Incarnation.

When the person to be initiated has realized what is meant by these profound truths, he then searches in the objective, sensory reality until he has become clear within himself that he can now descend into this sensuality in order to work out of duty and in devoted self-sacrifice within the sensual reality. When he has reached the point where he no longer seeks to satisfy the sensual drives, but uses them only to work within the sensual world, then he is an initiate, then he is initiated, then he has the firm certainty that he can see through the general cosmic justice. He used to live locked in the sensual world, and the riddle of birth and death, the riddle of eternal becoming, was unclear to him. Now it is clear to him that he is eternal and above birth and death. He sees that which is changeable and at the same time the eternal cosmic justice, which in theosophical language we call karma. He has become a sage in the justice of the cosmos, he can judge between life and death, or, as it is said by the Egyptian initiates, between birth and death. And now he believes in the exalted community of spirits freed from the body. We are only separated in the sensual world; in Devachan we are a community of spirits freed from the body. The Christian creed expresses this when it says: “I believe in the communion of saints.” The Christian Creed grew out of the esoteric confession of the Egyptian adepts, which speaks a very esoteric language. It is partly translated from misunderstood symbols, partly from esoteric sayings, which the candidates for initiation received as direct knowledge in the land of Devachan.

From this discussion, you will now have a somewhat clearer idea of what is meant by the land of delight and bliss. It is the delight of infinity, of eternal activity, of eternal work. Why can none of the things that oppress us in the physical world oppress us in Devachan? Devachan is a land of bliss not because we experience delights there that man desires and craves in his sensual world, but because we are free from the material, free from what craves for sensual desires, but also free from what limits us, and because it makes it possible for us to react to what would otherwise affect us from the outside. What limits us in the sensual world is removed, what can cause us pain is no longer there. For what causes pain? Because impressions are made on our astral body or on our physical body. We have discarded these bodies when we are in Devachan; the reason for the pain and the feelings of discomfort that we experience in the physical world has ceased to exist. Because no one can be selfish anymore, no one can demand selfish pleasures; because no one has an astral body anymore, one is free from anything that can oppress one's own personality. That is why devachan is known as the “land of bliss,” the “land of happiness.”

I said that in the third region of Devachan, all pain and sighing of the creature is revealed to us, that we can perceive all the pain and suffering that takes place here on earth, all the passions and desires. But we perceive it as we perceive the objects here in the sensual world – a perception that is not so strong and not so glaring that it causes us pain. It is also not like touching an object that has a high temperature, so that we burn ourselves – in short, we perceive without feeling selfish pain or personal pleasure. We see the totality of all pain and suffering, and as spiritual beings we feel that we have to help alleviate or reduce this pain. It makes no difference to us whether this pain or pleasure belongs to us or to others. Our personality has been stripped away; the pains are no longer personal. The cause for personal suffering to arise for us has ceased to exist. Because we are disembodied and thus free from everything that could oppress us, devachan is called the land of bliss. The bliss in devachan must therefore be described as being incomparable to anything that happens here in the sensual reality. Only he knows what these “delights” of Devachan mean who, as an initiate, has already had experiences here in this physical-sensual embodiment and has received knowledge and wisdom of this Devachan.

Everything we are told about the realm of Devachan comes from the experiences and direct observations and insights of such initiates who have learned to be actively engaged in spiritual existence themselves. They have also learned that it would be the greatest illusion to speak of the life in Devachan between two embodiments as an illusion. It is precisely the illusion that we regard the life in Devachan as an illusion, as a dream. And in fact, all real life comes from Devachan. And only because the task of earthly existence is to lead people in their spiritual activity down to the earthly world, the Christ must appear in man, in sensual embodiment. That is why, according to the saying of Plato, the great Greek philosopher, the soul of the world is laid out in the shape of a cross through the universe and stretched over the earthly body of the world. That is what Plato said. It is a symbol that the initiate knows in its deepest meaning.

Just as the instrument needs the tool, the workman, so our physical existence needs the spiritual world, so that the spiritual world can be the architect of the physical body. Just as a hammer would never have been invented without the influence of spiritual reflection, nor could it ever have been used by a being that had only physical powers and was incapable of reflection, so too could man not fulfill his task if he did not repeatedly ascend into the spiritual realm and draw strength from there to work in the material world. He ascends to the land where he receives knowledge of pure spirituality, where he learns how spiritual forces work without them becoming passive within the senses, where he learns to freely unfold his wings and work. Then he can in turn become embodied again, suffering in the contracted matter of earthly existence, in the Pöntos Pyletös. From incarnation to incarnation, man wanders; again and again he moves into the Pöntos Pyletös; again and again the spirit is crucified in matter.

The theosophist can never be materialistic – not even to the slightest degree – and see the whole of existence in the physical world. And especially when he is able to make his own observations in the spiritual realm, he will come to the realization that asceticism would be hostile to reality. What kind of task man has as a spiritual being becomes clear to us in the spiritual realm. The earthly world in which we live is our assigned place of residence during our present evolution. And what we bring from the spiritual realm, we should use to benefit this earthly world. So that we can work on this earth, we are provided with new assignments from the spiritual realm again and again between two incarnations. Dear audience, we have now covered the three worlds. Man lives in three worlds: the material world, the world of soul or astral world and the spiritual world or Devachan. In this existence man lives in all three worlds. Every material human being also contains a soul and a spirit. However, man is only conscious within the sensual, but the astral and spiritual man also work in him; the soul and the spirit are also effective in every human being. Man's consciousness awakens between two incarnations in Kamaloka, in the soul's country; then man becomes enlightened, he is awakened between two incarnations – according to the level of development, according to what he brings with him from this earthly incarnation — in Devachan, in the spiritual realm, in order to return to the astral world, to clothe itself with astral matter and to be incarnated again in the physical reality. That is the path, the pilgrimage of the human spirit.

The human being comes from the spiritual realm. It was originally virgin matter from which man, when he still lived in the pure spiritual realm, formed a body for himself. Long ago, another life on our earth preceded this earthly state of ours. Then men were still pure spirits, then only spiritual reality existed. Then man descended first into the astral existence, not yet to the physical reality. He was then still the Adam Kadmon, that “pure” entity in which the physical world of instincts did not yet exist.

Then came that which is so wonderfully and symbolically expressed in Genesis: “Jehovah formed man out of the dust of the ground and breathed into him the breath of life.” The spirit met with sense-proof matter and with that, at the same time, the whole existence of physical and sense reality. Until then, man had been in a kind of subconscious state. The waking consciousness that we have today, this mind through which we consider things and with which we orient ourselves in the physical world, only came to man with the descent into the sensual world; at the same time as the lower sensual reality, man received reason. This is again symbolically represented in Genesis as the snake; it bestows the earthly mind on humanity.

The lowest point in human development is that where birth and death take place, where the immortal part of man must always pass through the gate of death. This will be replaced in the next epoch, when man, similar to the preceding epoch, will only be an astral being; and then the last epoch will come, when man will only have a spiritual existence.

Thus, the contemplation of Devachan teaches us, like everything in the world, on a large and small scale, that everything is in a state of development, that all existence comes from the spirit, passes through the sensual reality, and then ascends to the spiritual again. Contemplation of this higher, spiritual realm shows us that what we call death, what we call decay, is nothing more than a temporary, almost illusory state of an epoch of the world, that it is not something that can last. The conviction, the clarity, the knowledge that man has come from higher realms and that he will go to higher realms again, that is what gives us the strength to gradually, as we progress in theosophy, feel everything that an initiate of early Christianity – Paul – felt and expressed with the words: “Death, where is thy sting?”

On the other hand, we should never disdain our earthly existence. Just as the bee carries honey into the beehive, so we have to suck the honey out of the earthly world and carry it up into the spiritual world. But we can only find our way if we know what the basic forces of our existence are. For this reason I have given the lectures on the Devachan region. There was only one thing that could have induced me to give these lectures, and I know that they can easily be misunderstood. The author of the theosophical textbook “Light on the Path” wrote:

And once you have recognized the truth, you must not keep it to yourself. — Anyone who has recognized the truth must not keep it to themselves. And anyone who feels called to speak it must speak it, regardless of how it is received. Higher than everything else is the call from the spiritual world, once we have heard it. This call awakens in us a consciousness that is completely different from all consciousness that we know from our sensual existence. And then, from the perspective of the spiritual realm, we can make a saying of Solomon our motto:

Therefore I begged for insight, and it was given to me.
I called upon the Most High, and wisdom was given to my spirit.
I value truth more than anything that
lives in the sensual world around me.

The wise man values wisdom more than all the sensual realms around him. That is why he tries to proclaim this wisdom. This is to justify what has moved me to speak about this subtle area of existence, although I know how these things can be misunderstood and how difficult it is to talk about them in a reasonably understandable language. But if we have felt this call, then, in the spirit of Solomon's wisdom, let us express it in the words:

Propter hoc optavi et datus est mihi sensus
et invocavi et venit in me spiritus sapientiae
et praeposui illam regnis et sedibus et divitias nihil esse duxi
in comparatione illius.

We have seen that the Bible can be more and more deeply understood the more we penetrate into theosophical teaching. Today, however, you will see how theosophy, theosophical wisdom, existed for millennia, merely having different names, words and so on at different times. Today’s brief outline will be of something which was taught among the Jews of old. Today, the Cabbala¹⁰⁰ is something the profound wisdom of which is little understood even among Jews. It will sometimes emerge where you would least expect it. If you were to meet a learned Jew coming from furthest Galicia, who does not take much care with how he looks, so that he may look repulsive to civilized people, you may find that he still knows something of cabbalistic wisdom. In Austria these people are called ‘miracle rabbis’ for they have some knowledge of magical arts, being able to use suggestion much more effectively than our modern physicians do, for example. They are also initiated to a certain degree. Let me first of all say something about what is written in the Cabbala. You will find it said in my Theosophy that the occult teaching in the Cabbala agrees with the things taught in theosophy.

The Cabbala distinguishes twelve principles in the world, the first and last of which remain secret because they cannot be put into words at all.¹⁰¹ Only the other ten are put in words. They are divided into three groups. Firstly, the ‘spirit world’, the world of purely spiritual entities, secondly the world of the soul, and thirdly the world of bodily nature.

A Cabbalist will immediately say to each of his students: ‘You will never see one of these three worlds with your eyes, for at any time you can only see the “realm”.’ The ‘realm’ is our own world around us.¹⁰² I see a person, the Cabbala student will say, but what I am seeing is in the ‘realm’. In reality this human being is in the threefold world. He has body, soul and spirit. Through the body he breathes and feeds himself; through the soul he feels, and through the spirit he thinks. All this presents itself to us as a whole, as the ‘realm’. This is the tenth of the principles. This tenth principle is something in which the other nine come together in many different ways.

Firstly, the world of the bodily principle. This also has three parts. Every body is in itself. If it were not in itself, it would not exist at all. If you come up against it, you perceive its solid state. If it comes up to you, you perceive its appearance. Thus distinction is made between fundament, solidity, appearance. These are the three sephiroth¹⁰³ of bodily nature. We now have four sephiroth:

realm 10 solidity 9 fundament 8 appearance 7

Secondly: soul world. Again three sephiroth. The first is what we now call sympathy in theosophy; the Cabbala calls it love. Love is what the soul body gives off when it comes to another. Just as solidity comes to me from another body, so love is what I give out. 6 The second of these sephiroth is grace. This is not merely giving out, like love; it is more held in; it does not give itself the way love does, but gives something 5 to the outside from inside.

The third sephiroth is justice, which merely balances 4 things out.

Those are the three soul sephiroth.

Now for the sephiroth of the spirit world. They are the principle which is truly active.

The first is called ‘world mind’ in the Cabbala 3

The second the ‘world thought’, the mind which has 2 the thought

The third is the basic sephiroth, called the ‘height’ or ‘crown’ by Cabbalists (kether - the height). 1

These are the ten sephiroth. The Cabbalist then says to his student: you have part of each of these worlds in you. From the bodily world you have the vegetative soul (nephesh), plant soul, etheric double body. From the soul world you have the passion soul, the sentient soul (ruach), and from the spirit land you have the thinking soul (neshamah).

These are the bare bones of Jewish occult teaching.^*

• 100. From the Hebrew, means tradition; refers to the secret teaching of medieval rabbis derived from earlier occult doctrines.
• 101. In the 12th chapter of Agrippa von Nettesheim’s Kabbala, ‘The ten and its ladder’, it says: ‘God himself, the first monas, divides before he imparts himself to lower elements, first into the triad, then into the ten, which is like into the ten ideas and measures of all numbers and all that can be generated, which the Hebrews called the ten divine properties, designating them with ten special names for the godhead, which is also why there can be no more than ten.’ Generally reference is made only to one which cannot be known and which is above the ten sephiroth (ain soph, also spelled en soph; ain means ‘nothing’).
• 102. Concerning the concept ‘realm’ see also the discussion of the Lord’s Prayer in a lecture given in Berlin on 28 January 1907 in GA 96 Tr. A.R. Meuss, London, Completion Press 2001.
• 103. Sephiroth, plural of sephira (sef = number). The Hebrew plural tends to be generally used also in the singular. The ten sephiroth together symbolically are ‘Adam Kadmon”, the heavenly human being before the Fall. See the sketch Archive No. NZ 455 in this volume. In answer to questions following a lecture given in Leipzig on 12 January 1908, Rudolf Steiner said the following on the ten sephiroth, with reference to cosmology: ‘The ten sephiroth refer to periods of time, stages of evolution which the human being went through. The physical body went through four stages of evolution: Saturn, Sun, Moon and Earth. The ether body three stages: Sun, Moon and Earth, the astral body two: Moon and Earth. The I is in its first stage. Together this makes ten.’ (The lecture notes available for this lecture are not adequate for publication of the whole lecture.)
• *. There followed notes referring to early Gnostic teachings. These have been omitted, being not only full of gaps but also distinctly faulty. Nor has it been possible to track the information down in the source works used by Rudolf Steiner. All the notes for the lecture have, however, been printed in their entirety [in German] in Beiträge zur Rudolf Steiner Gesamtausgabe Heft 29.

The course of lectures on the basic elements of theosophy which I announced some time ago will have to come later, at a time when numbers will perhaps be greater.¹⁵ I have put off the date for those lectures and decided to use the next few Thursdays to develop some aspects of cosmology, or world evolution, that is, the teaching in theosophical terms on the origins of the world and the creation of man within this world.

I am, of course, well aware that I am proposing to deal with one of the most difficult chapters in theosophical teaching, and it is probably right to tell you that in some lodges the decision has been made not to treat the subject for the time being, as it is too difficult. I have nevertheless decided to do it, for I believe that with the indications I am able to give, this will be useful to some of you. We may not be able to go into the whole of such a difficult subject immediately, but it should be possible to give encouragement, so that at a later time we may enter more deeply into the matter.

Those of you who have been in the theosophical movement for some time will know that questions as to how the world did actually come into existence, and how it has gradually evolved up to the present time when entities such as ourselves are able to inhabit it, have been the very first to be considered in the theosophical movement. Not only did one of the first books which drew the western world’s attention to ancient views of the world, H. P. Blavatsky’s Isis Unveiled,¹⁶ deal with such questions of the origin and evolution of the world, but the book to which we are probably indebted for the greatest number of our adherents, Sinnett’s Esoteric Buddhism,¹⁷ has done the same. How does a solar system evolve, and the planets and constellations? How did the Earth evolve, what stages has it gone through and what would still lie before it? These questions are considered in full in Esoteric Buddhism. Then Blavatsky’s Secret Doctrine appeared in the late ’80s, and in the first volume she, too, considered the question as to how the human race developed in Earth evolution.

Now I need just refer to a single point to show the whole problem. If you open volume 1 of Blavatsky’s Secret Doctrine you will find that some of the statements made in Sinnett’s Buddhism are said to be erroneous and are in part corrected by her.¹⁸ The theosophical writers had partly misunderstood these things and partly presented them in a way that led to misunderstanding. Mrs Blavatsky therefore had to put them right. She said that a kind of Babylonian confusion of tongues had arisen with regard to theosophical cosmology,¹⁹ and that leading figures [in the Theosophical Society] certainly were not immediately well informed on these matters.

You all know that the contents of the Secret Doctrine were given by great, sublime masters who were far ahead of our average level of development. Before it was published, a book had appeared in which Sinnett, author of Esoteric Buddhism, published a number of letters by a mahatma.²⁰ We can thus see the problems which arise with understanding this secret doctrine, and we can understand that people who, like Sinnett and Blavatsky, were endeavouring to receive those doctrines were literally sighing, as it was so difficult to understand the doctrines that were given to them. ‘Oh,’ one teacher said, ‘being used to grasp things with a different set of mind, you cannot understand what we have to say, however much you endeavour to gain understanding of it.’ If we consider these words, the problems will be evident. Views that could be misunderstood arose wherever people spoke of cosmology.²¹ This is therefore well established, and I hope I may ask your forbearance as I try to say something on this doctrine.

Let me say something to begin with that will clarify the relationship of theosophical cosmology to modem science and its methods. Someone might come and say: ‘Consider the advances made by astronomers; we owe this to the telescopes, to the mathematical and photographic methods which have given us knowledge of distant stars.’ Modern science with its careful methods appears—in the opinion of scientists—to have the one and only right to establish anything about the evolution of the cosmic system. It appears that in modern science it is acceptable to disapprove of anything others say about the evolution and origin of the cosmic system. Many an astronomer will object: ‘What you theosophists are telling us about cosmology are ancient doctrines taught by the Chaldeans or Vedic priests and part of the oldest wisdom known to humanity; but what significance can anything said millennia ago have, since the teaching of astronomy has only gained reasonable certainty since Copernicus?’ It merely seems, therefore, that the contents of the first volume of Blavatsky’s Secret Doctrine confounds the things astronomers armed with telescopes and so on explain to us. But a theosophist need not be in conflict with anything an astronomer says. There is no need for this, though there are theosophists who believe they must fight against modem astronomy in order to make room for their own doctrines. I know only too well that leading figures in the theosophical movement think themselves able to teach the astronomers. A simple example may serve to demonstrate the standpoint some theosophists take against astronomers.

Take a poet whose works give pleasure and edification. Perhaps someone else will be his biographer and will try to make the soul and spirit which lives in the poet understandable and explain it. There is also another way of looking at a person, and that is the physiological or scientific way. Let us assume a scientist studies the poet. He will of course only consider the physiological and physiognomic aspects which are of interest to him. He will tell us about anything he is able to see in the poet and combine with his scientific thinking. As theosophists we would say the scientist is describing and explaining the poet from the standpoint of the physical plane. The scientist won’t say a single word, however, about the poet’s biography, as we call it, or about his soul and spirit. We thus have two approaches that run side by side, though they need not collide. Why shouldn’t there be a scientific study and parallel to it one which considers soul and spirit, with each valid in its own way? Neither is interfering with the other.

The same applies to scientific cosmology, with the information astronomers give us on the cosmic edifice and the evolution of the cosmic system. They will tell us what can be accessible to the ordinary senses. At the same time, however, it is possible to consider the matter in terms of spirit and soul, and if we take the cosmic edifice in this way, we’ll never collide with astronomy; both ways of looking at things will sometimes substantiate one another, for they run side by side and are independent of one another.

For instance, when the scientific physiology of the brain was still far from where it is today, people were already providing biographies of great minds. An astronomer cannot object, therefore, that the occult approach is out of date and impossible since Copernicus put astronomy on a different basis. The occult sources are completely different from this; they existed long before the eye was trained to study the heavens through telescopes, and before photography had reached the point where it was possible to photograph stars. Copernican science offers something very different from occult research; and the one power in the human soul is not at all dependent on the other. The power which gives us insight into the element of spirit and soul goes back such a long way that no historian is able to tell us where this way of looking at the cosmic edifice did have its beginnings. It is not possible to establish how the great minds came to develop these occult insights.

Occult schools existed in Europe before the Theosophical Society was established in 1875. However, the knowledge we now present in popular form was then only shared within closed groups. The law not to let it go beyond these schools was strictly observed. People wanting to join such a school had to do serious work on themselves before the first truths were given to them. The view was that people had to make themselves ready before they could receive such truths. They had many degrees in those schools through which people would progress, degrees of trial; and when anyone was found to be unready they would have to continue to prepare themselves. If I were to describe the degrees to you, it would make you dizzy to think of the strictness that was applied. Matters concerning world evolution were considered to be among the most important and only taught at the highest levels. In the 17^th century, which has had a great influence on civilization, this knowledge was in the hands of the Rosicrucian movement.²² Originally this had come from knowledge held in the East, and European followers were given it at many different levels.

By the end of the 18th and above all the beginning of the 19^th century, those occult schools vanished from Europe’s culture. The last of the Rosicrucians withdrew to the Orient. This was the age when humanity had to organize conditions of life according to external knowledge; the invention of the steam engine came then, and the scientific study of cells and so on. Occult wisdom had nothing to say to this, and the individuals who had reached the highest peak of that wisdom, people of the highest degree, withdrew to the Orient. Occult schools existed also after this, but they are of little interest to us; I must mention them, however, for Mrs Blavatsky and Mr Sinnett went to the source springs when they received their cosmological knowledge from Buddhist Tibetan occult schools.

A long period of cultural development in Europe had brought the European brain, the European ability to think, so far that difficulties arose in grasping occult truths. These could only be grasped with difficulty. When this early knowledge of theosophical cosmology came to public awareness, partly through Esoteric Buddhism and partly through The Secret Doctrine, the followers of occult schools pricked up their ears,²³ and it seemed wrong to them that the strict rule of not letting anything go outside their schools had been broken. The followers of the theosophical school knew, however, that it was necessary to make some of it known.

Western science could not do anything with such knowledge, however, for no one was able to check the truth of what Mrs Blavatsky and Mr Sinnett had written. Above all people did not know what to do with the glorious cosmological song which consists of the Stanzas of Dzyan and was published at the beginning of Mrs Blavatsky’s Secret Doctrine.²⁴ The verses tell the history of the universe. Their authenticity was put in doubt; no scientist could do anything with them; initially they appeared to go against anything European scholars knew. There was one man, Max Müller, the orientalist, whom I respect most highly; he spoke energetically in favour of Oriental wisdom.²⁵ Everything he could get hold of in this sphere was made accessible to Europeans by Max Mueller. But neither he nor other European academics knew what to do with the things Mrs Blavatsky made known. At the time people merely said anything said in Secret Doctrine was mere fantasy. The reason was that the academics had never found any of it in the Indian books.

Mrs Blavatsky said that great riches of ancient literature were still to be found in the place from which her secrets had come, but that the most important thing about that wisdom had been kept from the eyes of European scholars. European thinking was such that even the little which it had been possible to tell could not be understood; commentaries were lacking that held the key to understanding. The books which showed how individual statements should be taken were in the safekeeping of native Tibetans who had received the teaching; at least that is what Mrs Blavatsky said.

However, others who have reached advanced levels also said that this literature provides historical evidence that there was an original wisdom which in things of the spirit went far beyond anything people in the world know today. The Oriental sages say that this original wisdom exists in books which are in their safekeeping, and that it did not come to us from human beings like ourselves, but from divine sources. The Orientals speak of an original divine wisdom.

Max Mueller said in a lecture to his students that following certain investigations it was impossible to maintain that there had been such original wisdom. Having heard Max Mueller’s opinion through Mrs Blavatsky, a great Brahmin Sanskrit scholar said: ‘Oh, if Max Mueller were a Brahmin and I were able to take him to a particular temple, he would be able to see for himself that there is such ancient divine wisdom.’²⁶ The things Mrs Blavatsky presents in the Stanzas of Dzyan partly come from such hidden sources which she opened up. If she had invented those verses herself we would be looking at an even greater miracle.

We do not, however, have to depend on getting the occult knowledge of world evolution from the old writings. Powers exist in the human being which enable him to perceive and explore the truths himself, if he develops these powers in the right way. Anything we are able to learn in this way agrees with the knowledge Mrs Blavatsky brought with her from the Far East. It emerges that in Europe, too, occultists preserved knowledge that was passed from teacher to pupils and was never entrusted to books. The occultists were therefore able to test the knowledge Mrs Blavatsky presented in her Secret Doctrine against their own knowledge, and above all against things they had gained out of their own powers. Someone trained in the European way can also check the information given in Mrs Blavatsky’s Secret Doctrine. And it has been checked and confirmed,²⁷ but it is nevertheless difficult for European occultists to cope with it. Let me say just one thing. European occult knowledge has been influenced in a quite specific way by Christian and cabbalistic elements which have given it a certain bias. If we ignore this, however, and go back to the basis of this knowledge, it is possible to have complete agreement with the knowledge which Mrs Blavatsky uncovered for us.

Although it has been possible in a way to check the cosmology Mrs Blavatsky had brought for us, it is difficult to explain to scholars what we mean when we speak of the origin of the world, doing so from occult knowledge. It is, of course, remarkable what they achieve in deciphering ancient records, making great efforts to decipher Babylonian cuneiform writing and Egyptian hieroglyphs; but Max Mueller himself has said that nothing they have discovered from those records does as yet give them a picture of the history of the world’s origin. We see the scholars labouring on the shell, as it were, without penetrating to the kernel. This is not to say anything against the careful work and fine bits of detail the scholars have been labouring over. I would merely draw attention to the books published relating to the Bible and Babel dispute.²⁸ All this is piecemeal; the scholars do not get beyond the shell. You feel they have no idea of the ways that take one to the key to these secrets. It is just like when someone begins to translate a book from another language into his own. Initially it is imperfect. That is how it is with the translation of ancient creation myths by today’s' scholars. They are shards of ancient wisdom taught from generation to generation in the mystery schools. Only people who had reached a certain degree of initiation could know something about it. I’ll come back to this again at the end of these lectures.

It is the initiates, therefore, who are able to come to these things in their own experience. You will ask: ‘What is an initiate, actually? People often speak of ‘initiates’ in theosophy and occult societies.’ An initiate is someone who has developed powers that lie dormant in every human being and are capable of development,²⁹ having done so to a high degree. The initiate has developed them to such a degree that he is able to understand the nature of those powers in the cosmos, in the cosmic edifice, which come into consideration for what I want to discuss with you. Well, you’ll say: ‘People always say that such powers lie dormant in the human being, but there’s no certainty of this.’ This is simply due to a misunderstanding. The mystic or occultist is not saying anything which any scholar may not also say in his field. Imagine someone tells you a mathematical truth. If you have never learned mathematics yourself, you will not have the knowledge to test this truth. No one would deny that one needs to have the necessary abilities before one can judge a mathematical truth. No authority can decide the issue, only the individual who has experienced it can judge it. In the same way only someone who has himself experienced, lived through an occult truth, can judge it. People of our time are, however, demanding that occultists should prove anything they have to say immediately and for any average level of understanding. They will quote the words: ‘Anything which is true must be capable of proof, and anyone should be able to understand it.’ Yet occultists say nothing else but what any other scholar would also say in his field, and they do not ask for more than any mathematician would also demand.

We may ask why occult truths are being presented today. Until now, occult schools have followed the principle that the knowledge should not go beyond a small number of people. Those on the ‘right’ still follow the principle today.³⁰ Yet anyone who has the experience and is able to read the signs of the times will know that this is no longer appropriate today. And this very fact, that it is no longer appropriate, has given rise to the theosophical world movement. Today, the rational mind is most highly developed. Associative thinking in conjunction with the senses has led to advances in industry and technology. This rational, intellectual thinking had its greatest triumphs in the 19th century. External intellectual thinking has never been as highly developed as it is today. 1 spoke of Oriental sages having original wisdom, and this was very different in form from our thinking today. Even the greatest masters among them did not have this acuity of logical thinking, this pure logicality; nor did they need it. Because of this it was also difficult to understand them. They had intuition, inner vision. True intuition does not come with logical or associative thinking; what happens is that a truth presents itself directly to the mind of the individual concerned. He will know it and there will be no need for proof.

The teachers in the theosophical movement now have the right to present part of the occult wisdom. We have the right to express the wisdom which has been given to us in form of intuition, putting it in the thought forms of modern life. A thought is a power like electricity, a power like steam power, like heat energy; and the thoughts presented within the theosophical movement are power for anyone who takes them in, giving himself up to them and not meeting them with immediate distrust. Hearing them, one will not notice it immediately, for the seed will only germinate later. No theosophical teacher asks anything but that people should listen to him. He is not asking for blind faith, only that people should listen. Neither acceptance as a matter of belief nor unbelieving rejection are the right attitude. Listeners should merely think the thoughts through for themselves, leaving aside belief or doubt, yes or no. They need to be ‘neutral’ and let the teaching come alive in their minds just to ‘try it out’. If you let theosophical thoughts be alive in you in this way, you will not just have thoughts in you, but a spiritual energy will pour in, to be active in you and bear fruit.

Western European civilization has developed thinking to such a high degree that people find it easiest to come to anything through thinking. Even the most faithful church-going Christians cannot now imagine the kind of faith people had in the past. That source spring of conviction has dried up. We have to make our thoughts fruitful in a very different way today. In the past, thinking was not widespread and spiritual knowledge could therefore only be presented in occult schools. Today we must turn to the power of thought with the things of the spirit; we then fire the thoughts so that they come alive in us. A spiritual speaker speaks to his listeners in a way that is very different from that of other speakers. He speaks in a way that makes a kind of spiritual atmosphere, spiritual powers, flow from him. Listeners should receive a thought without accepting or rejecting it, as something wholly objective, live with that thought, meditate on it and let it come alive in them. The thought will then generate energy or power in us.

Today we must make the occult truths concerning the origin and evolution of the world known in form of European thoughts and the modern scientific approach. The lectures will thus concern the conditions that preceded the beginnings of our own world. We will go back to long-ago times when the entity evolved from the greyest twilit darkness which was later to become human. We will go back to the stage where this human being was received by earthly powers, surrounded with earthly matter, up to the point where we are today. We’ll get to know the pre-earthly and earthly evolution of our world edifice and see how theosophy opens up a prospect on the future. We will see the direction in which our world evolution is going to continue. All this will be shown without going against the ideas of modem astronomy. Awakening the powers that lie dormant in us we will ourselves perceive the great goal towards which we are moving—to gain cosmological wisdom. Let us consider this cosmological wisdom in the sessions that follow.

• 15. The following announcement appeared in the German journal Vahan No. 9, March 1904: ‘In April and May Dr Steiner will be giving lectures on the basic concepts of theosophy at Motzstr. 17 every Thursday at 8 p.m.’ The lectures were put off until the autumn, however; they have been published (in German) in Ursprung und Ziel des Menschen. Grundbegriffe der Esoterik (GA 53).
• 16. Blavatsky, Helena Petrovna (1831–91). Isis Unveiled, New York 1877; The Secret Doctrine, London 1888.
• 17. Sinnett, Alfred Percy (1840–1921). Esoteric Buddhism, 1883. See also Rudolf Steiner’s references to this work in a lecture given in Berlin on 12 December 1912 (in German, in GA 62), in the lecture course The Occult Movement in the 19th Century, tr. D. S. Osmond, London: Rudolf Steiner Press 1973 (in GA 254) and in Rudolf Steiner’s biography, chapter 7.
• 18. See introduction to the 1st volume of The Secret Doctrine.
• 19. In The Secret Doctrine, Mrs Blavatsky wrote that it had been difficult to find the right terminology. ‘In these early letters [of the mahatmas], in which terms had to be invented and words coined, the “Rings” very often became “Rounds” and the “Rounds”, “Life-Cycles”, and vice versa. To a correspondent who called a “Round” a “World-Ring”, the Teacher wrote: “I believe this will lead to a further confusion. A Round we are agree to call the passage of a Monad from Globe A to Globe G or Z. ... The ‘World-Ring’ is correct ... Advise Mr... strongly, to agree upon a nomenclature before going any further.’” [page 191] See also Note 4.
• 20. In The Occult World, London 1881.
• 21. In the series of essays ‘Aus der Akasha-Chronik’ (later Cosmic Memory. Atlantis and Lemuria, GA 11), we read: ‘... that the inspirations of the great teacher mentioned in Esoteric Buddhism [by Sinnett] do not contradict what I am presenting here, but that the misunderstanding only arose because the author of that work translated the wisdom of those inspirations, which is difficult to put in words, into the human language of today, doing so in his own way.’
• 22. See lecture given in Berlin on 4 November 1904 on the Rosicrucian Mystery in The Temple Legend, GA 93, tr. J. M. Wood; London: Rudolf Steiner Press 1997.
• 23. See lecture given in Domach on 10 October 1915 in The Occult Movement in the Nineteenth Century, GA 254, tr. D. S. Osmond; London: Rudolf Steiner Press 1973.
• 24. David Reigle, Tibetologist, has since identified the stanzas as coming from the books of the Kiu-Te, probably also as the fifth, esoteric part of the Kalachakra Tantra entitled Jnana. See Life and Work of Helena Blavatsky by Sylvia Cranston. See also what Rudolf Steiner said about Tibet in his talk with the workmen at the Goetheanum on 20 May 1924 in From Beetroot to Buddhism, GA 353, tr. A. R. Meuss; London: Rudolf Steiner Press 1999.
• 25. Max Müller (1823–1900), well-known expert on the Orient, language and religion in the 19lh century. Member and protagonist of the Theosophical Society for as long as it based itself on purely Indian philosophy.
• 26. See Blavatsky, Secret Doctrine, vol. 1.
• 27. Clearly referring to C. G. Harrison’s The Transcendental Universe, lectures on occult science, theosophy and the catholic faith, London 1893/94.
• 28. Friedrich Delitzsch (1850–1922) professor of Assyriology and Semitic languages, had established a connection between certain Old Testament passages and Babylonian writings about the creation (Bibel und Babel, Leipzig 1902). Lectures he gave on the subject in 1902 and 1903 triggered serious disputes, and there were a number of published refutations. Rudolf Steiner wrote about this in an essay on the supersensible world which was published in Lucifer-Gnosis, GA 34, in May 1904.
• 29. Soon after this lecture Rudolf Steiner published the series of essays on how to gain knowledge of higher worlds in Lucifer- Gnosis.
• 30. See also lectures of 10-15 October 1915 in The Occult Movement in the Nineteenth Century (see Note 22), and on 1 and 7 November 1915 [in German] in Die okkulte Bewegung im neunzehnten Jahrhundert, GA 254.

Following last Thursday’s introduction, I would now like to begin by giving you an outline of world evolution such as we are able to give on the basis of theosophical insights. Please take note that time being short, I can only give a brief outline, with many things only mentioned in passing. Perhaps we will have opportunity to go more fully into them at a later date.

Before going through the evolution of the universe and above all the development of our planet Earth in theosophical terms, we need to establish some concepts which Western people no longer have since they have been devoting themselves exclusively to physical phenomena for such a long time. It says in every book on cosmology that we only need to look out into cosmic space to see thousands upon thousands of worlds spread before us that are like our own solar system, and that our Earth, the planet on which our life has been going on for millennia, is like a tiny grain of dust among those many worlds, with the human being just a tiny life form on this grain of dust in the universe. All this, it is said, scientists have discovered since the time of Copernicus. We are told by scientists how wrong people were in earlier times when they saw the Earth as the centre of the world, believing that cosmic evolution had only been a preparation for their own human existence. It has been made very clear to us how small the human being is compared to the universe. The authors write that it is sheer presumption to think that the world was created to be the way it is just for the sake of man. Schiller spoke out against this way of looking at things most beautifully:

Don’t chatter so much about nebulas and suns! Is nature great just for giving you things to count? Your object is, of course, the most sublime in space; But, my dear friends, the sublime does not dwell in space.³¹

And Goethe, whose knowledge of occult things is known to you from other lectures, said more or less the following on the subject: ‘What, after all, would be the purpose of the whole world with its solar systems and stars if it did not exist for the human being, so he may delight in it all and grow through it?’³² You see, people like these two, who took a truly spiritual view of the world, did not find the idea of the smallness of the human being and the dust-grain size of the world adequate.

Let us now consider cosmology and the human being in relation to the whole of evolution as we know it through theosophy. I need to say a few things first. Let us consider the position which present-day man holds in the world from the cosmological point of view. Everything we are able to perceive through the senses—be it the macroscopic senses we use every day or the more refined sensory perceptions available in science with its microscopes and dissection methods—everything we come across there in human beings is after all only the external physical human being. Those of you who have heard quite a few theosophical lectures before will know that this external human being is only the shell, an outer revelation of the actual, inner human being. What is the physical human being? If you study the anatomy you’ll find that he consists of a number of systems—the skeletal and muscular system, the nervous system, which has shaped itself into a brain, and so on. You also know that the brain is the organ of thought. As theosophists you also know that it is not the brain which does the thinking but that the brain is only a tool, so that the true essential human being only uses the brain as a tool for thinking. The spirit which thinks in the human being cannot be perceived with the tools provided by our physical senses; even someone whose astral senses have developed cannot see it. It therefore needs a well-developed sense of clairvoyance to really perceive what is truly doing the thinking in the human being. In theosophical terms we call this the true self. This inner core of essential human nature, the true self, is spiritual by nature. It does not occupy space, nor does it progress in time. It is beyond time and space, eternal. A description of this self was given in my lectures on the devachan,³³ and you will also be able to find an exact description in my book Theosophy, due to appear in a few days’ time?³⁴

The spiritual self needs a physical brain in order to live and think in the present period of human evolution. We would be able to perceive things without a physical brain through our spiritual self in the astral world and in the devachanic or mental world, but in this external, physical world we can only perceive things with a physical brain. If we truly want to understand the human being of today, we have to say that today’s human being is a Spirit Self embodied in a physical brain. This physical brain first had to develop, however, it is not eternal like the spiritual self. The Spirit Self can be traced back to infinitely distant times in the past and we can also follow it to infinitely far distant times in the future. From a certain point in time onwards, this Spirit Self enveloped itself in the brain, creating the brain for itself in accord with its own inherent nature. Such an organ is not so easily created. It would be quite impossible for someone to create a viable brain in physical space by means of some process in the world. It would be an artificial object, but not a viable brain which a spirit might use for its instrument. Other organs had to be developed before such a brain could arise. A brain can only develop in the kind of physical body we have in the human physical body. It was therefore necessary for the development of our brain tool to be preceded by the development of the rest of the human body. Looking back on the developmental stages which preceded our present one, we see how the tool which human beings have today, the means for communication with the world around us, only evolved slowly and gradually. It is the aim and purpose of our present evolution on Earth that the human being with his spiritual self should have organs that would make it possible for him to understand the world in this particular way. Everything which has happened on this Earth through millennia has happened for the purpose that evolution might reach the point where a Spirit Self would have a brain it could use.

Just go back with me to the beginning of our development on Earth for a moment. Someone who has developed mental vision will perceive the following. At the beginning of our planetary evolution, our Spirit Self had reached a particular level in its existence. At that time, when the Earth was in its seed stage, each of us was at a particular level of development. Imagine all the spiritual selves which were, are and will be incarnated on Earth taken back to the time when our evolution on Earth began. All of you did already exist at the time, though not the way you are today but in a completely different state. We have a specific mission in our Earth evolution; human beings are intended to be something as the result of this evolution.

Let me tell you in a few words, in narrative style, what the Spirit Self was when it entered into evolution on Earth. Standing at the gates of our earthly existence, the Spirit Self had quite a different kind of consciousness from today. We can get an idea of it by entering into the position of someone in a dim dream state who is unable to reflect on the images that flit past his conscious mind and use concepts; he merely sees them put before him and proceeding before his mind’s eye in a panorama. Each individual Spirit Self had this dream level of consciousness, and this had to go through earthly evolution and evolve from the dim awareness of perceiving images to the bright, clear conceptual conscious awareness we have in the daytime. The dreamy state of consciousness which the spiritual self had at the beginning of earthly evolution may be compared to that of the animals, though the level of conscious awareness is not the same. The mission our spiritual self has to accomplish in the course of this planetary period is to let conscious awareness grow clearer and clearer; when we are going to leave this earthly evolution in the far distant future, we will have taken this bright, clear conscious awareness to its highest point.

We call the spirits that entered into earthly evolution at that time the pitris, which means ‘fathers’. We were such pitris at the time; this was the nature we had made our own at that earlier state of evolution. We had gone through preliminary stages before we entered into earthly evolution and worked our way up to the dream-like pitri state. So now we know where we ourselves had got to when earthly evolution began. The pitris had to vest themselves step by step with all the organs they needed so that they might use a physical brain within the physical bodily constitution we know today to communicate with an environment which is also physical. The final thing the human being had to achieve—this is evident from what has gone before—was that he had to become a thinking physical entity, so that his self might be able to think in the physical realm. I now come to the second idea we have to consider in advance. If you examine the brain scientifically in all its aspects, using only the senses, you will find that it consists of the same kind of matter and is controlled by the same kind of forces as all other physical entities on earth. If you look at a rock crystal, a piece of calcite or rock salt, a plant or an animal and investigate it chemically and physically, you will find that the whole of our physical nature, in so far as it can be seen by eyes and taken hold of by hands, consists in a similar way of the same chemical and physical forces which are active in the mineral, plant and animal worlds. We therefore say in theosophy that to reach his present level of development, the human being had to vest his spiritual self in a mineral body. The spiritual self created a mineral body for itself. This took a long time, and the process has not yet come to an end. In future human beings will continue to evolve in this mineral vestment. Some organs are still in the seed stage in our bodies,³⁵ and they still need to develop. These are new senses, of which only vestiges exist at present. You see, the human being—his spiritual self—needed a long time to vest himself in the physical body which he has today.

Go back to the time when the spiritual self of man started the work of creating this mineral body for itself, a body able to walk and to stand, with all the mechanisms for growth and reproduction which are a necessity for man, with a nervous system and with the kind of brain the human being needs. Go back in your mind to the time when all this was in the early seed stage, and then move on to the time when the human being will have reached the highest point in his evolution, when an organ will have developed in the middle of his head that will enable him to have different perceptions from those we are able to have today. The whole mineral evolution of the present human being is taking place between these two points. In theosophical terminology we call such a period a ‘round’. The round I have just been describing for you, this period of evolution, is called the 'mineral round’. Yet before the human being developed this body in a way that allowed him to create the brain as a tool, he had to prepare other parts of his nature. The spiritual self, being a purely spiritual entity, could not have controlled such a mineral body just like that. Think of the spiritual self as a dot, if you like, and imagine this dot inside a mechanism such as our body; this dot would never have been able to move the mechanism, it would never be in a position to think by means of a physical brain.

We thus have two things. We know that our spiritual self had a dream-like state of consciousness in the beginning, when it would never have been able to control the mineral body. It needed to create a mediator if it was to control the body. What makes me move my hand? First of all I have the thought: I want to move my hand. If I had only the thought, this would be alive in me, but it would never be able to move a physical hand upwards, just as mere thought could not lift a bottle, for instance. If you want to move the bottle, a power would have to be added to the thought which mediates between the thought and my physical body. Such a power exists in the astral world. I would not be able to move my arm if there were not an astral power between my thought and my physical body, of which the arm is a part. This astral power acts as mediator between thought and physical body, physical arm. There has to be a mediator between my spiritual self and my physical body, and this mediator is astral by nature. If I move my leg or my hand, if I set my brain in motion to hatch ideas—my physical body must be connected with my thought by the astral body.

You know from previous lectures that the human being has such an astral body. A clairvoyant sees it in an astral cloud which we call the aura of a person, with his wishes, will impulses and desires living in it. When I have a thought, the thought is unable to do anything by itself. If wish or will impulse is added, this is a power, something shining out, which the clairvoyant is able to perceive. Before the human being developed the physical and mineral body he has today, he had to create an astral body for himself, a wish body, which can mediate between his thoughts and his physical and mineral nature. Another period of development had to precede the one which I have called the ‘mineral round’, and the astral body had to be developed in this. So you need to go back to a period when the human astral body was in preparation. It was only after this that the physical and mineral body could be embedded in the astral body. This period, which also had its beginning and end and which preceded the mineral round, is called the ‘astral round’.

So you see there are two ‘times’. We are living in one of them now, in the mineral round. It was preceded by another, the astral round. But the human astral body also needed to be prepared for. It could only be made part of human nature in a quite specific way. The astral body did not exist before we were born, and it will be gone some time after our death. It arises and disappears again, being subject to specific laws. Look at a child. The astral body of a child is correspondingly small; it grows as the child grows physically. Growth and reproduction are the basis of the mineral and physical and also the etheric nature of the human being. We have to develop according to the laws of growth and reproduction in our life on Earth. The basis for such origin and growth does not lie in the astral body. This only holds wishes, will impulses and desires. We are astral entities just as animals are, and we share a quality with plants and animals which is capable of reproducing itself out of the organism and let it grow from small to large size. If you want to put it in words, you may say that what I have been describing is the configuring principle, which configures the form. Our physical body and our ether body must have a specific configuration as they arise, and this must be able to grow and enlarge. You can get an idea of this if you consider a seed ... [gap in the notes].

The power of configuration does not belong to the astral sphere. The astral is able to live to the full within something that has been configured, but it first needs to be configured itself. The human astral body could not have arisen if it had not been preceded by a period of evolution during which the human form was prepared. Let me call this the configuring period, in theosophical terms the ‘rupa round’. This is the period during which the configuration of the human form was prepared for, so that his present form could then evolve.

Everything we are able to follow up in these three ‘rounds’ are the vestments enveloping the spiritual self of man. In the mineral round the human being put on the mineral vestment. In the astral round which went before this, the human being prepared the astral vestment, and in the rupa round, which came even earlier, the human being gained the ability to give himself the configuration which he needed if he was to perceive, think and act as a human being.

As theosophers we can say: When we were pitris, living in that dream-like state of consciousness at the beginning of our evolution on Earth, we were outcome, fruit, if I may put it like this. We did not come from nothing at the time, but had already gone through stages of development; we were the result of earlier periods which we will describe later. Very much as a plant sprouts from a seed when this is put into new soil in spring, so we, too, have to prepare for the arena which is the Earth, so that we might be able to evolve on it. We were the outcome of another world, and now had to be the beginning of a completely new world. Yet we first had to get our bearings in this new world. You may keep a seed obtained in autumn through the winter and then put it in new soil in the spring, and that is also how pitri nature does it, in a way. It must first be put into a new environment, into a form of matter in the earthly world which had not existed in earlier planetary periods. If you wanted to get an idea of the forces and forms of matter existing at the earlier planetary stage in which we evolved into pitris, you would find them very different. This means that yet another period of evolution must have preceded that one, a period when the human Spirit Self, having come across from an earlier period, first of all had to get used to the new environment. This, then, takes us to a period of evolution that goes very far back.

The further we go away from the present, the harder is it to form ideas. A theosopher does not think he can go back to the beginning of the world with his questions. When people hear something about theosophy for the first time they’ll often ask: ‘How did the world come into existence?’³⁶ As theosophers we are no longer able to ask quite a number of those questions, for we do not get back to a beginning. You saw the time when we came across from pitri nature. A clairvoyant is able to study this time by using specific methods. But the human being did not come into existence then, for he had already reached a particular level of development by that time. A theosopher does not speculate or think about these things in abstract terms. He pursues the things to be learned, his experiences, intuitions in the supersensible sphere, and he will tell of anything learned and experienced. Just as an explorer would only describe the regions he has visited, let us say in Africa, and not anything which he has not seen, so a theosopher would not say anything about the beginning of the world which is far, far away. A theosopher can only follow our evolution for some distance, and we do this through what we learn and not through speculation.

A seed entered into our evolution from an earlier time. The human being was a formless seed on Earth. We call this time the ‘arupa round’ or ‘formless round’. Thus we have four periods of time up to the point where we are now. We call them ‘rounds’. The first, second and third rounds have passed. We are now in the fourth round, and three more will follow. We will speak of these later. We call the human being of the fourth round the human being of the mineral world, because he has configured himself in the mineral forces. We call someone of the preceding round, the astral round, when he was able to shape his astral body, a human being of the third elemental world. We distinguish human beings of the third, second and first elementals worlds. During the first elemental world, or the first round, human thoughts moved in formless thought matter. During the second elemental world, or the second round, human thoughts moved in configured thought matter. And in the third elemental world, human thoughts could be configured to wish level; they were able to assume the configuration we are able to perceive as astral rays in the astral world. It was only in the fourth round that the human being reached the point where he could control the mineral world. Just as a human astral brain developed from astral matter in the third round, so the human being was able to create a physical brain for himself in the fourth round that allows him to think.

We thus have three elemental worlds and the mineral world. The three elemental worlds are where the human being of the past lived. What follows can only be touched on lightly. But you’ll be able to grasp it if we use analogy. Our present round will be followed by another, when the human being will reach an even higher level of evolution. He will then be able to think not only in his physical brain, but in the power which we call the astral power. He will be able to control not only physical matter but also the astral power. To make this clearer, let me give you an example. If I want to move this glass from here to here, I need physical mediation—my hand. The human being of the fourth round has reached the point where he can act with conscious deliberation in the physical, the mineral world. He is not yet, however, capable of conscious control of the astral power and has not yet developed an astral organ for the will. He will be able to do this in the fifth round. The human being of the fifth round will be able to control the astral world just as he is today able to control the physical world. In the sixth round the human being will have progressed even further. He will then be able to control the configuring world, just as today he controls the physical world and in the fifth round will be able to control the astral world. In the fifth round the human being will be able to fulfil a wish not just in the place where he has it. He will be able to send his wishes to distant places. In the sixth round the human being will have the power to configure. He will then be able to control rupa power himself. After the sixth round our earthly evolution will have been completed. The human being will then have taken in everything he is able to learn on Earth. Only then will he have gained a real, clear self-awareness. He will then no longer need mediation, having reaching his goal. In the seventh round the human being, having reached his goal, will again be formless. He will, however, have taken in all the things which he had to learn.

The human being has to go through seven rounds. I have only been able to give an approximate description of these. One thing we must remember is that the human being and the Earth have not been physical for the whole of our mineral round. They had to reach this state first, assuming it in order to become physically perceptible. We look back from our mineral round to the other stages of development. We are able to perceive that we are looking at a seven-stage evolution of our Earth, and that the Spirit Self had to go through seven levels or rounds. During each of these rounds the Spirit Self was in one of the natural worlds. Let us look at the human being. He has gone through the first, second and third elemental worlds and is now in the fourth round, which is our present world.

The next time we meet I will show that only the human being reaches the mineral stage during this fourth round. Today’s mineral matter, unenlivened natural matter such as rock crystal, calcite and so on, reached the peak of its evolution in the first round. The plants of today reached their peak in the second round, and today’s animals did so in the third round. The human being achieved physical and mineral evolution in the fourth round.

We thus see that millennia ago another Earth preceded our own. The mineral world then arose. The human being was then only in his first elemental world. In the second round, plant nature evolved; both mineral and plant nature then existed, with the human being in his second elemental world. Then came the third round, when animal nature became part of earthly evolution. The human being as such was still astral then and not yet able to descend into mineral embodiment. In the fourth round, finally, with mineral, plant and animal already extant, the human being was able to achieve embodiment in the mineral principle. We thus have four worlds side by side in the four rounds: the mineral world in the first, the plant world in the second, the animal world in the third and the human world in the fourth round. The human world sent the other three worlds ahead as preparatory stages. Goethe was right, therefore, to ask: ‘What would the whole of nature be if it did not have the human being for its goal?’ This great cosmic process had to be instituted; the human being had to evolve through three rounds so that he might assume mineral form in the fourth. The human being has been the creator, the co-creator, though his form was not visible. As pitri, he came across from another period of evolution. We worked on those first rounds in a dream-like state of consciousness. We worked to prepare for the creation of our Earth, so that a world would arise that could be the basis for our evolution.

This is the process of Earth evolution from a beginning (which I have been able to show you today) to the point in time where we are now. We will add to this the next time we meet.

• 31. Friedrich von Schiller (1759–1805), An die Astronomen.
• 32. Johann Wolfgang von Goethe (1749–1832). The actual words in Goethe’s work entitled Winckehmann und sein Jahrhundert, Kapitel ‘Antikes’ are: ‘For why all the suns and planets and moons, stars and milky ways, comets and nebulae, worlds in existence and others evolving, unless ultimately there is a happy human being who innocent of all this takes delight in his existence?’
• 33. In German in Über die astrale Welt und das Devachan, GA 88.
• 34. Chapter 9, on body, soul and spirit.
• 35. See Foundations of Esotericism (note 13).
• 36. See part 2 of this volume.

A week ago I attempted to explain a way of thinking which is very alien to people in the West and which gives the theosopher insights into the cosmos. The lectures must of necessity be sketchy in character, and this prevents me from presenting the theosophical cosmology in full detail. I will, however, attempt to give you a picture of the genesis of the world which is the basis of theosophy, doing so in narrative form. I would ask those who demand something scientific to remember that it simply is not possible for me to give any kind of scientific foundation for what I have to say in three short lectures. Anyone who wants such a scientific foundation will find it in a later course, when I will be speaking on the subject in more detail.³⁷ A second volume of my Theosophy, which is due to appear soon, will also be on cosmology.³⁸

Above all let me give you an important initial idea which essentially is very simple, but must be considered by anyone who seeks to understand evolution in theosophical terms. Speaking of evolution on the large scale, we mean not only animal or plant life arising from another life, but also the great transformations in our universe, and this includes the origin of matter, matter in the actual sense, as we are able to perceive it with our physical senses today.

The last time we spoke of the seven successive levels to be distinguished in the evolution of our planet, and I described them to you at least briefly. You need to envisage our earthly planet going through seven stages in rhythmical sequence, as it were, stages we call rounds. Everything that exists and lives on our Earth today did also exist before our present-day Earth came into existence; it existed, however, in a kind of seed stage, just as the whole plant exists already in a seed, lying dormant in it, as it were, before it unfolds in the outside world. In theosophy we also call such a dormant stage of all human beings ‘pralaya’. The state in which everything awakens to life, gradually emerging and progressing from beginnings to perfection, to a peak, is called a ‘manvantara’. When perfection has been reached, pralaya again follows, to be followed in turn by a state of being awake and growing. The planet is going through this sequence seven times, awakening to a new round seven times. The period between one manvantara and another thus passes in a state where everything that is alive and active on our Earth goes to sleep, as it were. This sleep cannot be compared with ordinary human sleep. With the latter, only the activities of the rational mind and the human senses are suspended, whilst human physical life continues. You have to see the Earth’s sleep state as something very different. This state of the Earth would only be perceptible to the opened eye of the most highly developed seer, a dangma.

Such a state cannot be described in our words, for our words are not made for this form of existence. I cannot find words for this state in any language. The developed seer would therefore say something quite different to give an idea of this state. He would say: Imagine a plant. You see it. Now think of a kind of plaster cast of this plant, with the plant in all its parts now a hollow space surrounded by plaster of Paris. Now imagine that everything which is plaster of Paris is spiritual and only perceptible to certain sensory perceptions. Someone who is able to see the plant cannot see the plaster cast at the same time, it being the negative of the plant.³⁹ This would be more or less what a developed seer would be able to perceive of the Earth in its pralaya sleep. The Earth would not be there. It would be the cavity, the hollow form. It is as if it were in an great, tremendous sea of most sublime spirits which is gradually thinning out in all directions, with the existence of Earth itself pouring forth from this, as it were.

Then something began to develop in this hollow space, but it was not yet perceptible to physical eyes, only to a highly developed seer who is able to move freely in the sphere of the devachanic plane. Someone who has this vision would see an orb in space at the beginning of earthly existence, a purely spiritual orb, with anything on it also spiritual, only perceptible to the devachanic seer’s eye. Before a new round began, our Earth was in such a spiritual state. Awaking from pralaya sleep it awakened to such an orb. The devachanic seer perceives it to have a marvellous reddish shimmer. The orb is not visible to someone with astral vision only. It still holds everything in it which will later be Earth. Even the densest bodies are already there.

How can we get a picture of this? We may consider a simple process. Imagine a vessel containing water. The water is liquid. As you reduce the temperature the water will freeze and turn to ice. You have the same thing as before—ice being nothing but water, only in a different form. When you increase the temperature the ice will turn to water again, and if you heat it further even to steam. You can imagine that all materiality arises through condensation from the spiritual. The spiritual orb—only visible to a highly developed seer’s eye—condenses more and more, having first gone through a minor pralaya. It will then also be apparent to a less highly developed seer’s eye. A kind of short sleep state follows, and then the whole sphere presents in a more condensed state. It is then visible to the astral eye, that is, to someone whose senses have been opened on the astral plane. Then comes another pralaya state, and the orb emerges again, now in form of condensed physical matter. It is only now that physical eyes can see it, physical ears hear it, physical hands take hold of it. This is the fourth state. After another short pralaya the state dissolves again, and we have an astral orb again, but the spirits in it are much more highly developed now. An analogous state develops in the sixth round, which again is only visible to a devachanic seer. After a further pralaya the state is such that only the most highly developed seer’s eye can see it. Then the orb vanishes even for a dangma. A major pralaya follows, after which the whole process begins to repeat itself. This happens seven times over. The Earth is thus transformed from its lowest to its highest level.

Let us now look at the first round. The best way of studying it is to look at what was then densest on our Earth. Mineral forms did not exist in the first round, nor did physical forces of nature or chemical forces. The Earth had by then only developed far enough to provide a basis for physical existence; it created this basis in order to prepare for physical existence in the fourth round. The Earth then presented as a fiery mass, at such a tremendously high temperature that none of the forms of matter we have today could have the form which they have today. All substances were primeval mass—a kind of mush if I may use such a common term—uniform and undifferentiated. In theosophy the Earth is said to have been in the fire state at that time. This is no ordinary fire, however, but a fire of a higher, spiritual kind. No chemical elements existed. Yet there was activity inside this matter. Two kinds of spirits were active in it—those we call ‘dhyan-chohans’ and others which had not yet descended into the state of physical materiality, partly having a spirit body and partly being enveloped in astral matter; these flooded the fire matter with tremendous speed. We see irregular forms continually arising and disappearing, including forms which are already reminiscent of what will later exist on Earth. It seems like a kind of template, always coming and going. Something bubbles up which reminds us of the forms of later crystals and later plants, and indeed even something which is already assuming human forms, only to blow away again. The human beings who would incarnate at a later time lived in that fire, developing and modelling the bodies, preparing them. That is how this state in the first round on Earth presents itself to us. This fiery, flowing Earth then went into a sleep state.

The second round started in the same way. Let us again look at the earth where it was at its densest. This state now took a completely different form compared to before. It was a form which modem physicists also know, calling it ‘ether’. Ether is subtler than present-day gases, but denser than the Earth had been in the earlier round. In this extremely subtle matter, something evolved which we call chemical elements. You will find this second stage referred to in a truly marvellous way, saying that the gods arranged everything according to measure, number and weight.⁴⁰ Something which until then had been irregular became organized into chemical elements, and these assumed order by numbers. Chemists will understand this, for they know the regular periodic system of the elements. Matter thus developed specific proportions of measure and number once it had gained a degree of density, an etheric form. Individual substances still did not relate at this stage. They were alien to one another. Now, with matter differentiating, we see the most marvellous forms develop which are reminiscent of those that would come later, but are not yet stable—star-like forms, angular forms, tetrahedrons, polyhedrons, rounded forms, and so on. A hint is given of the forms that will later appear in the natural world. In the first round, crystalline forms had their precursors; now in the second round preparation is made for the plant world. Then the whole passed away again; the astral and the devachanic went through pralaya again before appearing in the third round.

If we consider the physical state of the third round we find that matter had changed considerably. It was not yet differentiated into air and water but was a kind of vapour or mist. No longer in ether form but like a kind of water vapour, mist, or like our clouds today—that is how we would have to envisage the Earth at this third stage. With those mists—we find them in ancient legends like those of Niflheim (land of mist)—matter was now no longer organized according to number but endowed with energies. Occult scientists speak of the law of elective affinities here. Chemical substances regulate themselves according to this law. Now, in the third round, energy appeared, making it possible for small things to grow larger and expand. Substances were able to organize themselves fully from inside, filling themselves with energy. Not only did the beginnings of plant nature appear, which we already saw in the second round, but growth had become possible. The first animal forms appeared, though we would consider them utterly grotesque today. Gigantic, colossal forms arose from the mist. There is some truth in it for an occultist when he looks up at the clouds and sees that one looks like a camel, another like a horse. In this third round entities were nebulous forms, with reproduction consisting in one changing into the other, one arising from another, like today’s lower cell organisms, which remind us of that time. The animal-like bodies arising from the mist were able to provide a first basis so that individual entities that had come across from earlier worlds would find a body. The human being was then able to incarnate, finding a housing that allowed him to come to expression, though initially in an imperfect, primitive and awkward way. Incarnations may also misfire. We may say that entities were on Earth in the third round that were intermediate between human and animal, with the human being not entirely at ease in them but still able to incarnate.

Then came another pralaya, followed by the fourth round. This is the round of which we ourselves are part. The Earth had thus first gone through the devachanic state, then down through the astral and etheric state, finally coming to the physical state which we have now reached. In the first round, the basis for the mineral world developed, in the second, the basis for the plant world; in the third round the potential arose for the development of animal forms. Now, in the fourth round, the human being has been given the ability to assume the form which he now has.

Let us take a closer look at the state of our physical Earth, our present round. The state of the Earth at this fourth level must be said to be very much denser than the states of the earlier rounds. Initially there was a fiery state, then a misty one, and then one that was between air and water. Now, however, at the beginning of the fourth round, we have a kind of swelling matter, rather like protein. The whole Earth was in that state at the beginning of the fourth round. Then everything gradually condensed, and matter as we know it on Earth today is nothing but the condensed matter which had originally been swelling—just as ice is condensed water matter. At the beginning of this fourth round, all entities were such that they could live in this swelling matter. The form of the human being did resemble that of today, but man was still in an utterly dim state of consciousness which would be comparable to a dreaming person today. He dreamt his way through life in a kind of sleep level of consciousness; he did not yet have a mind and spirit.

Let us take a closer look at this. The human being was possible in the swelling material. We would call the human being of that first race a human being in a dream. It is difficult to describe the human being of that first race. This state was followed by another, when matter condensed more and differentiated into a materiality that was more spiritual and another that was more physical—north pole and south pole, as it were. I would ask you to take note of the difference between the occult view of this and the generally accepted Darwinian view. When the Earth was in that state, the human being was present, and so was the plant world; the animal world was also extant, but in forms where there was as yet no sexual reproduction and no warm blood. These life forms were not yet able to produce sounds from inside themselves. The human being himself was still silent. Nor was he able to think, being unable to have even the dimmest ideas. The mind and spirit had not yet come to the living body. In the next race, the second one, matter differentiated to create two poles. The human being was, as it were, withdrawing the matter which was useful to him, setting anything less useful aside; this led to the higher animals developing as a kind of lateral branches. The lower animals already looked similar to today’s molluscs, and even fish-like forms were evolving.

The human being continued to develop. At the third level of race evolution he again set aside matter which he was unable to make the vehicle for a higher form of conscious awareness. He again let this go to provide material for creatures which then looked more or less like amphibians, in giant forms. Myth and fable refer to them as flying dragons, and so on. So far none of the life forms which had evolved had sexual reproduction. Only in the middle of the third race, the middle of the Lemurian age, did the beginnings of this appear. The arena for these events was in Lemuria, in the region of today’s Indochina in the Indian Ocean.

In the middle of the Lemurian age came the great event which made the human being human. Not all the humans which had come across from earlier planetary states were at the same level of evolution. Those who had achieved normal evolution during the earlier cycle on the misty Earth, were able to embody themselves during the third race. A number of them had, however, already reached a higher level, and they were completely unable to embody themselves in the third round. In every round, some human beings evolved to a normal level and others to a stage that went beyond this. Those who went beyond the normal level were masters, more highly developed individuals. In theosophical terminology they are called ‘solar pitris’. They had gained a higher level of spirituality but could not embody themselves in the body which the human being had at that time, just as today’s human being cannot incarnate in a plant body. They waited for evolution to continue until the right moment had come and their first true incarnation became possible in the fourth race. Then those more highly developed individuals, the solar pitris, were able to take possession of the existing forms. A humanity arose that had reached a high level of spiritual development. Legend and myths tell that there were people in those times who stood high above other human beings—individuals like Prometheus,⁴¹ the rishis of the Indians, fire rishis who then became the actual leaders of the human race, and also the manus which gave later humanity their laws. Only those solar pitris were able to incarnate as adepts.

As I told you, sexuality did not yet exist at the beginning of the fourth round. The division into sexes only came in the Lemurian age. And it was only with this that incarnation became possible, taking possession of a body, something which had not existed before. Previously, one entity had arisen from another. With the division into sexes in the middle of the Lemurian age, birth and death came on Earth, and this also meant the possibility for karma to be active. People could burden themselves with guilt. Everything we know to be ‘human’ arose at that time.

The continent of Lemuria perished in fire-like catastrophes, and the continent of Atlantis then arose from what today is the Atlantic Ocean. Another important event came in Atlantean times. I drew your attention to it when I spoke about Pentecost.⁴² I said then that except for the solar pitris, all existing entities were at a low level of mind and spirit. Only selected bodies were able to receive the solar pitris. The others would merely have made it possible for those spirits to live in a state of dim conscious awareness. People without heart and mind would have arisen if the bodies of that time had been used. The pitris therefore waited until specific animal forms had developed further. These had gone down more deeply into the life of drives on the one hand, but on the other hand this had created the preconditions for brain development at a later time. Matter had differentiated into ‘nerve matter’ and ‘gender matter’. The pitris who had waited for this later stage then became embodied in this poorer form of matter. This is called ‘the Fall’ in religious terminology—the descent into matter of a poorer kind. If this had not been done, they would all have remained at a much less consciously aware level. They could not have been used for the clear life of thought which we have today, but would have remained in a much dimmer, duller state. The price they paid for this was that they let the body get worse on the one hand, so that on the other hand they could enhance it and develop brain matter, achieving a higher level of conscious awareness. A special outcome of the Atlantean race’s evolution was a phenomenal memory.

When Atlantis had perished—through water—our present fifth race became a later continuation. Its special achievement has been the associative mind which enables the fifth race to take art and science to their highest levels, something which had not been possible before. In the fifth sub-race of the fourth round the human being reached a high point—control through the spirit, a spirit which had descended into matter so that it might now be taken upwards again to higher and higher levels. We have seen the cosmos evolve in rhythmic sequence of stages to the point where we are today. Earlier rounds led to the development of

1. mineral world,
2. plant world,
3. animal world,
4. [and then] human being.

Theosophical cosmology is an edifice complete in itself which has arisen from the wisdom of the most highly developed seers. If only I had a bit more time, I would be able to show you how particular natural scientific facts go powerfully in the direction of substantiating this image of the world. Consider Haeckel’s famous genealogies, for instance, with all evolution interpreted in a purely material sense.⁴³ But if you take the spiritual states as they are described in theosophy, rather than matter, or crystal, you can produce genealogies, just as Haeckel has done, though the explanation would be a different one.

Let me draw your attention to the following to prevent you from confusing the different astral or physical states described in some theosophical works with what I have been saying here. Evolution is often described as though different states ran side by side; you see orbs put side by side, so that it seems as if life moved from one to the other. In reality there is, however, only a single orb, and it is only its condition or state which changes. It is always the same orb going through the different metamorphoses—spiritual, astral, physical, and so on.

We have seen, therefore, that the starting point, which we took from Goethe’s words, has its full justification, the words being that ultimately it is the human being who shows himself to be the goal, as it were, a mission of the earthly planet.⁴⁴ The occultist knows that every planet has a particular mission. Nothing in the cosmos is random chance. The mission of physical evolution is to let the principle which is arising for us luman beings reach its goal. You would not find a human being like the present-day human being on any other planet. Spirits—yes, humans—no. The Earth exists so that the human being could evolve as an entity aware of being an I. The natural worlds evolved in the first four rounds in order that in the fourth the human being would have self-awareness, able to mirror himself consciously in the body. He will continue to ascend to higher states, and only very few people can form a real idea of these.⁴⁵ In the next, the fifth round, the mineral world will disappear completely. All mineral matter will be transformed into plant matter. Everything will live in the plant idea—speaking in occult terms. Then the plant world, too, will reach perfection, and in the following round the animal principle will be the lowest world. In the seventh round the human being will have reached the height of his evolution. He will then be what he is meant to become in his planetary evolution.

Someone who understands this may also gain profound insight into religious source documents. There was a time when people believed in them like children. There followed a period of enlightenment, when nothing was believed. Now a time will come when people will learn to understand the images again which have been preserved for us in religious writings, tales and fables. Thus we have the seven rounds shown as the seven days of creation in the Bible. The first three days of creation have passed, we are now in the fourth. The last three are still to come. The first three days of creation represent the rounds that lie in the past; in the last three we have an indication of what will come in future. Properly understood, what Moses wanted to say in describing the fourth day of creation was that we are in the fourth round; he also described this day specifically. This is also why you have two creations in the Book of Genesis.⁴⁶ People who merely apply the rational mind to the Bible will never understand this. The human being of the seventh day has not yet been created. Creating man out of clay is a simile for our fourth round. The double creation story speaks in image form of what has been created, of the state in which we are now, and of the state which will exist at the end of the seventh round. When we look at the Bible texts in this way, these documents suddenly gain a meaning of which we could not have the least idea before. Now humanity will finally realize that the meaning of it all is so profound that we almost have to become different human beings in order to understand. It will be necessary for the sublime spiritual meaning of this, the oldest document to be made plain again,⁴⁷ which is the mission of the theosophical movement. This does not find fault with the materialistic aspects of our time, realising that they are necessary. But it works towards the goal of letting humanity recognize the spiritual meaning of those documents again. This is also what we want to work on in the winter which lies ahead. Today’s lecture is the last in the course. But our Mondays will continue. We’ll meet here every Monday night at eight.

• 37. It appears this was never given. Elements may be found in public lectures, e.g. Berlin, 9 March 1905 on the origin of the Earth [in German, in GA 53].
• 38. See in ‘About this volume’.
• 39. See for instance the lecture given in Berlin on 30 October 1905, in Foundations of Esotericism (note 13).
• 40. See notes on the Logoi (2 July 1904) in this volume.
• 41. See lecture given in Berlin on 7 October 1904, in The Temple Legend (note 22).
• 42. On 23 May 1904. In German in GA 93.
• 43. See Ernst Haeckel, The Natural History of Creation vol. 2.
• 44. See Note 32.
• 45. E.g. essays in Cosmic Memory (note 11, chapter on the Earth and its future); lecture given in Oslo on 12 June 1912, in Man in the Light of Occultism, Theosophy and Philosophy, GA 137, London & New York: Rudolf Steiner Publ. Co. & Anthroposophic Press 1945.
• 46. See lectures given in Berlin on 4 Nov. & 8 Dec. 1903 [in German] in GA 88, and lecture course Genesis, GA 122, tr. D. Lenn, O. Barfield; London: Anthroposophical Publ. Co. 1959.
• 47. See lecture course Genesis (note 46).

We have to realize that the microcosm does to some degree relate to the macrocosm. Human beings have dual nature the way they present themselves today—body and soul from the outside, and the spirit which they have been developing from the inside, beginning in the middle of the Lemurian age. Soul and body are vestments for the evolving spirit. Human beings will gradually be more and more spiritual. The soul is the mediator between the physical aspect and the spirit. Today’s spirit human being had no part in the process in which hosts of sublime spirits worked to develop this organism with its body and soul. This has been created out of great wisdom. The most perfect photographic apparatus would be child’s play compared to the structure of the eye, which shows such wisdom, and this also holds true if we compare a piano with the structure of the ear, which also shows wisdom. The human skeleton is configured in a way showing the greatest wisdom. Every bone is made up of countless numbers of small struts that support one another. This is a much more profound wisdom than any wisdom human beings have ever gained through their activities in the outside world. How does the human being show his dual nature? Where the vestments are concerned, in a perfect structure; where the spirit is concerned, as the beginning of a gradual evolution.

The development of the human being is the work of two hosts of sublime cosmic builders.⁴⁸ They are gradually handing their work over to others. Wisdom is the essential quality of these cosmic builders. At the time when human beings began to develop the spirit, in the middle of the Lemurian age, one of these hosts really handed over to others who are now helping human beings to take mind and spirit onward through their incarnations. The wise cosmic builders who created the human being as a microcosm have also evolved further themselves, for everything is in evolution. They learned their task on the [old] Moon where they went through the highest level of evolution that was possible on the Moon. This enabled them to undertake the construction of the human body on Earth. In the middle of the Lemurian age the next higher quality developed in them. This was love. Their manas had been perfected on the Moon; now they rose to the level of budhi. Love is the outer macrocosmic form taken by budhi. On the Moon, they had learned everything that could be learned there, and they were therefore able to construct the wonderful edifices of the microcosm.

They developed their budhi in the middle of the Lemurian age, as they had developed their manas earlier, on the Moon. From then onwards the human race was no longer constructed out of wisdom coming from outside but guided out of love. The new task the macrocosmic spirits had taken on was to achieve ennoblement through love.

Higher development of any kind can, however, only be achieved by letting others lag behind. On the Moon, a group of spirits had lagged behind in their development. They entered into the phase of Earth evolution in a latent state and were only then able to develop further in their individual manas. They were only able to emerge very gradually. These are the spirits full of wisdom which in esoteric terms are called the luciferic principle. Lucifer, leader of the human intellect, was now intervening, whilst the other spirits were the leaders of love.

Let us consider the next level of planetary evolution, which is Jupiter. Everything mineral will then have vanished, been absorbed. Wisdom will have been transformed wholly into love. The result will be that because the macrocosm is love, the astral body will then be able to reach its highest level of development. The plant world will be the lowest then, and the human being will have such a soft astral body that the astral will be formcreator, law of nature. Karma will be a thing of the past and love will have become a reality. The consequence will be that everything people feel will also come to immediate expression in the world of form. The human being will reflect his karmic balance sheet. One will then be able to see what kind of karma he has brought with him. Love will be an immediate reality, as the law of nature is now. Budhi will thus come to expression at this fifth level.

At the sixth level, the macrocosmic atman will come to expression. The divine self will be present at first hand, coming to expression in manasic matter... [text missing]. Today the word can only exist physically in the spoken word. At the sixth level the word will flow through the world as an immediate presence, resounding. The human being will then have become sound. This is what the author of John's gospel referred to as the Logos. Just as with everything that is to come, one individual always develops in advance in order to assume leadership, and so the word has become flesh now in the Christ. At the sixth level, however, humanity will be word become sound.

To understand the position of the principle of spiritual evolution we have to consider a significant development in the Atlantean race. Spirits that had initially been [full of wisdom] now became rebels, agitators wanting to gain their independence. Suras became asuras. Until then they had been latent on Earth. They are the powers which now, at the present time, represent the intellectual and mental side of humanity. This aspect of Lucifer is also the one which represented Christianity in the early centuries.

Two documents relating to this exist—one in the Vatican, and a copy of it in the possession of the most initiated Christian in the West, the Count of St Germain.

This Lucifer-nature had also represented Christianity in the early centuries. Then Lucifer had gradually changed into a kind of adversary in the Christian tradition. Originally his position had been that of the human being’s friend.

Evolution thus means that the different streams in the universe do not develop at the same rate. Part has to go ahead, something else needs to catch up later. This lagging behind of evolutionary streams leads to opposing interests in the world. This is an important occult law. Certain evolutions have been shown as ascending and descending in theosophical books. We have 7 planets with 7 rounds each and always 7 form states, a total of 343 states. These were at about their halfway point by the middle of the Atlantean age. The ascent thus began with an intervention from the luciferic principle. In the descent, evolution became delayed, and in its ascent it came to be faster and faster. This accelerated development did not, however, address itself to the whole of the physical plane but only to individual spirits. The lords of wisdom had initially been in ascending evolution. They had reached a peak by the middle of Atlantean evolution. Where love is concerned they are at a beginning; they carved love into the macrocosm, but they are in the descending line and in delay. The lords of the luciferic principle, on the other hand, are in the ascending line of development. Because of this, intellectuality is increasing rapidly, whilst ennoblement through love is very slow. Example: piano maker working with loving care would be out of place in a concert hall; there you have to have the perfect virtuoso pianist. Disharmony would result if the former wanted to go on to do his hammering with the same loving devotion in the concert hall.⁴⁹

Two streams must therefore always come together. Relative evil arises when two streams, perfect in themselves, interact. Jesus said to his disciples: 'Why do you call me good? No one is good except God only.'⁵⁰ Nothing in the world is good, only the principle of the beginning, which is the Father. So this is how the godlike atman and budhi qualities develop macrocosmically in the hosts of the world's disposers.

• 48. See also Cosmic Memory (note 12, chapter on gender division), and lecture given in Berlin on 25 October 1905, in The Temple Legend (note 22).
• 49. See also lecture of 2 November 1904 in this volume, and the lecture of 23 May 1904 in GA 93 [in German].
• 50. See lecture of 18 November 1903 [in German] in GA 88.

There are three terms we want to consider. We have to imagine that every spirit in the universe consists of three principles, as does the human being. We need not know the three principles for the other spirits, but they definitely exist:

1. conscious awareness
2. life
3. form.

When we consider the entities that exist on our Earth we find that all of them take their form from the mineral world, as we call it. There is no other form principle for the human being within the Earthly world. This form of the mineral world can only be taken to a higher level by giving it life. A life form can only gain a centre by life coming to conscious awareness. Form, life and conscious awareness are therefore the three principles which every entity has. The human being thus consists of body, soul and spirit. We know that the soul extends into the body, creating the soul body. This is filled, as it were, with sentient soul. The higher principle always integrates itself into the lower. The soul has conscious awareness because the spirit integrates itself into the spiritual (or consciousness) soul. Because of this, the human being has threefold nature—form, life and conscious awareness.

Bringing the different spirits in the world before the mind’s eye, we can divide them into three kinds by using this definition:

1. those where form predominates over the other two, life and awareness
2. awareness may prevail over life and form
3. all three may be in equilibrium.

For the present cycle we refer to

1. Spirits where awareness is predominant—‘dhyani’. They have a powerful conscious mind.
2. Spirits where conscious awareness, life and form are in equilibrium—called ‘substances’ in esoteric terms.
3. Spirits where form is prevalent—the ‘elementals’. ⁵⁵

For the ‘substances’, some connection exists between dhyani and elementals. Human beings were in the substance state when they emerged from the elemental spirit state and combined with the soul. They were merely models, or forms, at that time. Human beings were beautifully luminous orbs at that time, with their souls floating around them. They were ‘substance’ in the middle of the Lemurian age. Today they have gone beyond the level of being at mere ‘substance’ level. They are in the process of dhyanic evolution. In esoteric terms the principle which was ready to take possession of those bodies in Lemurian times is called 'human'.

We now ask: What are these three kinds of spirits able to do? Firstly let us consider the entities where conscious awareness predominates. Their conscious awareness is more all-encompassing than their own life and their own form. They are therefore able to have power over other life and other forms. In Christian esoteric terms such spirits are called angels of the orbital periods. What makes a planet able to orbit the Sun? The fact that it has an angel of orbital period which is able to make it move in orbit. These are the planetary dhyani or spirits. The Earth thus has its own angel of orbital period, its Earth dhyan. Let me remind you of the ‘Earth spirit’ in Goethe's Faust . Its body is the whole astral matter of the Earth.⁵⁶

The human being is in the process of becoming a planetary spirit. At present he is image of the godhead only in mineral terms, for he must still develop his astral, rupa-mental and arupa-mental nature. Then, at the end of the seventh round, he can become an angel of orbital period. The highest of the dhyan chohans will then say to him: ‘All animals and plants are given into your care.’ This will thus happen on the 7th day of creation. The human being will then be a dhyan chohan, a dhyanic cosmic spirit (chohan = cosmic spirit).

Secondly the spirits in whom form, life and conscious awareness are in equilibrium have power over form and are themselves guided by their conscious awareness. Spirits of this kind, which we know, are human beings who are at a certain level. They continue to develop and free themselves more and more of being under the control of their form, their lower nature. They seek to achieve something higher, which is awareness.

Thirdly, in the elemental spirits, form is mightier than life and conscious awareness, and their form thus needs to be controlled by conscious awareness and by life. They are the exact opposite of the dhyanic spirits. These can control more than just their form and life. In the elemental spirits form is more all-encompassing than life and conscious awareness. They therefore need a different life and a different conscious awareness to control their form. This means that elemental spirits have to lodge themselves in another kind of life and another kind of conscious awareness so that they may use it for themselves. They therefore retard the life and conscious awareness of others. The elementals are thus the spirits which hold evolution back. All parasitic life forms are governed by such elemental spirits. For us humans these life forms had already come to completion according to their kind in the lunar period, which is why form is predominant in them. They are now in decline, with their evolution in descent.

Animals with external skeletons, for example, have gone beyond evolution. Their inner development has dissolved, and they surround themselves with a horny layer on the outside (beetles, insects). They are preparing to subside into the eighth sphere. The ancient Moon also had an eighth sphere, a satellite Moon. Those life forms reached completion then, going beyond their evolution, and are now like overripe fruit. Spiders belong to the eighth sphere, for instance, and among plants, the mistletoe. Goethe therefore attributed the world of spiders and flies to Mephistopheles.⁵⁷ Anything parasitic is an outer reflection of elemental spirits living on the astral plane.

Before that the human being was also an elemental spirit. Not everything that is physical in him is destined to be redeemed. A cinder remains. This cinder, which remains there, is always present in the human being; because of it, the human being is under the influence of those astral elementals; the elemental nature which goes with it clings to him. Because of this, the human being is always connected with the principle which is inimical to his development, inhibiting and disrupting it. The spirits that cling to the human being are called 'Alben' in German mythology [elves, sprites, goblins, old English mære;—translator]. They appear vaguely in what are called 'nightmares', dreams where one thinks a spirit is sitting on one's chest. When you gain astral visions, you first of all see these spirits. (The 'dweller on the threshold' in Bulwer Lytton's Zanoni.)⁵⁸ It is a reflection of the human being’s astral knowledge of his mare, trying to fend off the enemy, a projection of an astral spirit in ourselves. It is the [lesser] guardian of the threshold. Someone unable to overcome his fear of the enemy within will usually turn back at the gate of initiation.

In the higher region of the astral plane, the [image of the] sphinx needs to be cast into the abyss before you are able to move ahead. The human being, who must develop, moves towards this moment. This is a developmental stage which people do not need to go through in the same way. It is possible for an individual to be guided through it with his eyes blindfold, as it were. If you are able to take moral nature to a higher level first, before you gain astral vision, the guardian of the threshold will appear less fearsome.

In the Atlantean race, it was above all the Turanians who gave themselves up to black magic and gained the greatest familiarity with the world of the elementals. Occult schools now put the main emphasis on practising the virtue of devotion, of selflessness and on moral development to equip people more effectively for the struggle. All occultists who continue to be ambitious, vain or self-seeking, get to know these retarding powers in evolution in a truly dreadful way, with these powers influencing them all the more strongly. We must love the teaching, be modest, humble and dedicated if we want to be sure of winning through. Evolution is retarded, held back by the elemental spirits, whereas it is accelerated by the dhyanic spirits.

• 55. See note 13. In the lecture given in Berlin on 27 October 1905 (Foundations of Esotericism, note 13), the terms ‘planets (states of consciousness), rounds or elemental worlds (life), globes (conditions of form)’ are equated with the Christian terms ‘power, kingdom and glory’.
• 56. Spirits of the 1st, 2nd and 3rd elemental worlds. See Note 6.
• 57. Goethe’s Faust I, ‘god of flies’, ‘lord of flies’.
• 58. Edward George Bulwer, Earl of Lytton (1803–1873). Zanoni; The Dweller of the Threshold, Book 4.

Conscious awareness on the first planet was at deep trance level. It had the widest horizon, yet it was also the dimmest. The human being had an overview of the whole planetary system in this state. On the second planet, conscious awareness was at the dreamless sleep level—somewhat brighter but also narrower. On the third planet, dream-filled sleep level awareness was distinctly brighter and narrower. At the dreamless sleep level, human beings were able to perceive life, at the dream-filled sleep level also the inner feelings. Conscious awareness on the fourth planet is daytime consciousness, narrowed down to the greatest degree but also destined to perceive the conscious self in another individual. This is the clearest state of conscious awareness. The psychic level of awareness on the fifth planet will be far brighter than our present one. It will extend across the whole astral sphere. On the sixth planet, conscious awareness will be at the hyperpsychic stage. The lower thought world will be openly apparent to human beings. On the seventh planet humanity will reach the spiritual stage of conscious awareness. Then the higher mental world will open up before them. Every developmental phase within such a level of conscious awareness is called a ‘planet’ or a ‘planetary evolution’. This covers the evolution of conscious awareness.

A review of the evolution of life follows. Every stage of awareness has to go through seven life stages, these being the first, second and third elemental worlds, the mineral, plant, animal and human worlds. Each phase of passing through a life stage is called a ‘round’. We thus have 7 rounds on each planet, and on the 7 planets together 49 metamorphoses of life.

The stages of form.

Every life stage has to go through seven form stages, the forms of the

1. arupic
2. rupic
3. astral
4. physical
5. plastic (physically mobile—life governs form)
6. intellectual (not only mobile, but can be penetrated by thought)
7. archetypal (the whole I lies exposed to the outside world)

These form stages are called 'globes'. Every stage has a special function. Let us consider these functions in the case of human beings.

Human beings first of all go through the seven worlds in the seven form stages in deep trance awareness. On every planet, the densest stage is the middle one (No. 25 in the table below). We thus have the first elemental world in the arupic, rupic, astral, physical, plastic, intellectual and archetypal stages; then the second elemental world in the same seven stages, and likewise the third elemental world. We also have the mineral world in the stage states. These realms were only at the seed stage, however; in reality there was only one world. Number 49 is the human world in the archetypal stage, as the last globe in the last round—form, life, spiritual awareness.

The characteristic physical form is gone through in the middle of the 49 stages. The human being entered into evolution as a universal spirit which then became a separate spirit. First of all an individual orb separated off from a general orb. Those individual human orbs went through the different transformation stages. One of the later transformation processes yielded the ‘ether double body’. This stage of first separation from the universal is called ‘conscious awareness going down into the abyss’.⁶⁰ It is reached in the physical stage of the first planet. 24 stages went before, with another 24 to follow. The middle stage, the 25th, is the densest. The physical potential for the human being arose as a dense physical orb. At that time the Earth was like the ether or like the consistency of light on our present Earth. When awareness had fallen into the abyss it had a form rather like a mulberry.

On the second planet, in the deep sleep state of awareness (dreamless sleep), the human being became immersed in number. The orbs developed on the first planet were acting in a certain regular harmony. A relict from that second state is that chemical elements do not combine in any random numbers. Colours and sounds are in an order determined by their wave lengths. On the second planet we thus find order based on measure, number and weight.

Only one world existed at the first stage (Saturn); at the second stage (Sun), when the human being had become immersed in number, it was possible to separate into two worlds. One world arose which remained a continuum all the way to the human being, and another containing everything that was not suitable for developing as far as the human being. This became a separate second world (potential for animal and plant worlds, the lower forms of life). Law: It is not possible to have higher development unless something is separated out and left behind at a lower level. The degree of development was specific and given in that potential of the first planet. From it followed the law of life. It is the law of unequal but full development—no taking without giving. The first obligation of the esoteric student is to give something back.

On the third planet a third element developed—the law of elective affinities. People develop sympathy and antipathy for one another. This law applies in all worlds, in chemistry, for example, and in the mineral world. This also made it possible for a new world to develop. The animal, plant and mineral worlds developed. The human being as we see him today did not yet exist at that time. He was still a kind of animal then, at the kamic level. The spirit had not yet entered into the body.

On the fourth planet, in waking consciousness, a new potential developed for some entities so that they were not subject to the law of elective affinity. A life form that went further had to come. This was birth and death, which did not exist before. This form of life could only come because entities no longer existed in isolation but were held together by a supersensible thread of life. Individual incarnations were as if threaded on some cotton. The entity became manifold in time through birth and death. Before, human beings were manifold only in space. On the third planet (Moon), multiplication happened by tying off and division, and all lived in sympathy and antipathy with one another. Everything which multiplies by division is therefore immortal in material terms. Because of this the lowest animals, monads, are immortal (according to Weismann).⁶² Death is only possible when insemination exists as well as division. The price for birth and death was that entities continued to be split off, with the human being developing at the cost of other entities. Because of this, birth and death was also imposed on all other entities, which have no individual karma. The human being had to push each of the worlds which were below him down by one level.

Birth and death are connected with human karma. On the next planet, the human being, having gained a higher level of awareness, will be aware not only of the workings of karma but will have conscious awareness in karma itself. His inner strength will have grown to such an extent that he will have the will to be his karma. He will bear it in his figure and physiognomy. His physiognomy will reveal what lies in his astral and mental body. It will then happen that someone who is good will also be truly seen to be good from the outside, and someone who is evil as evil. Such evil people will then be found only among those who trained in black magic. The great judgement will come, dividing good from evil. This will happen on the fifth planet. From the fifth planet onwards we can only speak of the evolution of goodness.

On the sixth planet everything that is meaningless will be eliminated as evolution continues—anything that shows itself to be senseless and illogical on the lower mental plane. This sixth planet is the planet of the Logos, the word, for it is the word which gives meaning.

On the seventh planet, a wholly purified condition will prevail. The planets that went before will have performed their functions, and the fruits of this will be gathered. This is the state of being in complete harmony with God.

The spirit was present all the time when the human body was evolving and going through all these stages. Initially it floated above the body, and then, in the middle of the Lemurian age, it united with the body. The spirit is meant to gather experience on the lower planes through the body. In Greek esoteric teaching, the human soul was compared to a bee gathering honey from the planetary evolutions, from the fall into the abyss on the first planet to the state of complete harmony with God on the seventh planet. Redemption is thus happening all the time. What is held under a spell in matter is released and redeemed. Human beings only gathered experiences from the time when they inhabited the body. Before that they were the architect who built the whole of it in order to inhabit it.

The human being thus goes through the following process of evolution.

The 25th level, the middle one, is always the deepest and densest. We are now on the fourth planet and at the 25th level, which means in the densest state. On the seventh planet, in the seventh world, the human world, and the seventh form, which is archetypal, human evolution will reach its greatest perfection. The human being will then have his archetypal form, be truly godlike and human, with an all-embracing, spiritual conscious awareness.

• 60. See notebook page ‘777 incarnations’ and Special Note, both in this volume. In a lecture given in Paris on 9 June 1906 (An Esoteric Cosmology, in GA 94; Spring Valley: St George Publications 1978), we read that the number 7-7-7 signifies the esoteric cipher of the three Logoi and the exoteric number is the multiplication of these three sevenhoods in the evolutional plan, i.e. 343.
• 62. August Weismann (1834–1914), zoologist. Rudolf Steiner wrote about him in his essay ‘Haeckel und seine Gegner’ [in German] in GA 30.

In the middle of the Lemurian race, building the house for the human being had progressed as far as having the potential for thinking. The dhyanic spirits had gained the level of perfection which enabled them to endow the physical body with the power of thought. With the physical body now having this power, single-gender nature changed to two-gender nature. Before, an entity was able to produce offspring without involving another entity. The power of physical productivity was therefore twice as great in those entities than it is in individual human beings today. In the middle of the Lemurian age, therefore, the human power of productivity was divided in two, with the second half used to develop the ability to think. Until then humanity had evolved at the cost of other worlds which were eliminated by it. Now human beings had to divide in two themselves—into a lower and a higher productive power (power of thought). The latter developed at the cost of the former. Our physical power of rational understanding is thus former regenerative power transformed.

Up to that time only cold-blooded life forms existed on Earth. No life form had as yet the kind of blood that develops fire from within through kama. All of them, including the human being, were cold-blooded at the time. All the cold-blooded life forms we have today are atrophied forms descended from the cold-blooded life forms of that time. Every kind of warm-blooded life form we have today was still part of the human being then, only separating off gradually.

Step by step the human being would always leave behind anything that was less good in order to gain higher development. Reptiles, birds and mammals separated off first, the apes fairly late. Warm-blooded life forms are also earlier stages that have been left behind, with the human being casting them off just as he did the mineral, plant and cold-blooded animal worlds before. The fact that no warm-blooded life forms had existed until then, really means that a further world was created. In esoteric thinking, one does indeed speak of mineral world, plant world, cold-blooded animals, warm-blooded animals.

The warm-blooded animals were only separated off within the Lemurian age because kama entered into the bodies, taking hold of the lower part of that halved productivity. The kama acting from within brought about the warmth in warm-blooded life forms.

The dhyanic spirits were then able to create a human form where half the productive power was converted into powers of rational understanding. The Moon pitris then proceeded step by step to take possession of the human bodies thus created.

Dhyanic spirits may also lag behind in evolution. Some from the class of spirits who had created the human being on the Moon had thus remained behind. They had not managed to get so far as to take part in creating two-gender nature. But they had gained the ability to develop the kama body, configuring it with great wisdom. They were able to take the kamic principle in the human being to its highest peak. This was the work these spirits were still doing in the Lemurian age. However, on the Moon the kama body had not yet had gender, which means that these spirits were unable to take part in developing the kama in the sexual sphere.

Whilst the dhyani, which had gone ahead of them, had taken the human body so far that the spirit was able to enter into the bodies of two different genders, the single aim of these retarded spirits was to use their most sublime wisdom to create a human race that would develop what had been aimed for on the Moon, though this excluded sexuality. They furthermore found the wisdom in man to be akin to their own essential nature. They took hold of the human being and wanted to bring him into a form that would exclude all the lower kamic element; they wanted to bring him to perfection directly, without first going through sexuality. They wanted to make a human being full of wisdom, leaving aside what he must go through in his physical nature. These are the spirits which refused to take part in the creative work in physical nature.

If the human being had developed only in accord with the first dhyani's intentions, his lower kamic nature would not have developed, and he would have been under dhyani thought guidance. Who would then have been thinking in the human being? Divine thoughts had entered into him. Human beings would have been under God’s guidance. God would have been thinking in them, and never they themselves. They would then have been true children of God, but they could never have become like God themselves. They would have been thinking automatons, never able to grasp the inner spark of wisdom as their own; it would always have been an alien light.

Then those retarded spirits came and they were at exactly the right stage to come in and help at this point. They had developed the wisdom-filled kama body on the Moon, and they knew how to penetrate kama with wisdom. They were the spirits to whom the human being owed his freedom. He had to be tied in with kama so that the spark of spirit might be his own. They thus learned to love the light of the other dhyanic spirits. In esoteric terms they are called the great ascetics or kumaras. For at first they refused to be creative; they did not understand the two-gender state. They were insubordinate. They became guiding spirits for the human being at the point where kama was taken up towards wisdom.

The elohim, and especially the Jahveh elohim, had created the human being but did not want him to be 'like one of us’. Now, following the intervention of the retarded dhyani, they wanted at least to prevent human beings from becoming spiritual and leave aside everything low. Lucifer's original aim had been to let sexuality die away and let the human being merge wholly into the spiritual. Jehovah on the other hand tends to put the emphasis on physical life.⁶³ He does not want the human being to grow spiritual too soon, but wants to make him go through the phases of Earth evolution. Together the two bring about the free human being.

The rebellion of the lower dhyani was the work of Lucifer, the intervention of the spirits who free the human being is known as ‘Lucifer’s secret’. In all esoteric schools, Lucifer was venerated as much as all the other dhyanic spirits. Lucifer was called on whenever people needed guidance to find the way to the spirit in full clarity of perceptive understanding. In the early Christian mystery centres, Lucifer's Mystery was still understood and also put down in writing in those early days. This book is most carefully guarded in the Roman Catholic Church, for good reason, for the Church has declared Lucifer to be the enemy of humanity, though the truth is that he made the automated human being into a free spirit. The book is kept at the Vatican; the Count of St Germain has a copy.⁶⁴

We have now been considering the way heavenly spirits (dhyani), Earthly spirits (the human being in his Earthly body and the lunar soul principle of the pitris) and the luciferic spirits worked together in Lemurian times. Let us now consider a specific line of human evolution.

A cycle will always be descending and then ascending: evolution - involution. This is also how it has been with the evolution of our senses. We did not always have the same senses. The human being of the Polarian age was enveloped in a form of matter that was highly tenuous and indeed shadow-like. He had been developed according to the pitris—etheric. These ether human beings really looked oval, like an egg, and moved in a wholly etheric element. Our present-day senses would have been useless at that time. A sense to give orientation within the etheric matter was sufficient, and that was the sense of hearing. They had only this one sense, to perceive the movement of the ether matter, just as later on, in the 6th root-race, the human being will hear the ‘trumpets’ (Book of Revelation), that is, the sounds of the spheres.

As matter condensed, a principle we must call temperature differences developed within matter. Movements were no longer regular, and this created denser and warmer areas. The Hyperboreans were made of air matter. They were able to detect differences in temperature by means of a sense of feeling. Further condensation of the Earth made bodies more solid at first, and finally incandescent. Outwardly this could look like a flame. The sense of sight developed, and this happened in such a way that the temperature organ of the head, which projected like an lantern from the top of the head, changed into an organ of vision. This was later going to be the pineal body, atrophied today, but incandescent and projecting in earlier times—the single eye of the Cyclops. Further condensation of the Earth caused this eye to go through involution, with two eyes taking the place of the one, though they only developed fully in Atlantean times.

Up to the third sub-race of the Atlantean age there would always still be people who had developed their one eye (the eye of Cyclops) and were using it for clairvoyant vision. Then a new ability developed, and this involved a sense by which the condensed matter could be perceived—the sense of taste (tongue). Matter had to be concentrated to such a degree that it came to be salt-like. The sense of smell developed last of all; it was to gain its real significance only in the rounds that followed.

Evolution continues, and in this round we are called on to develop two new senses. We have already begun to start the cycle actively where before we started it passively. What was passive before, is now becoming active for us. The potential developed in the Atlanteans. Before that, human beings had no speech; this only began to develop with the Atlanteans. In speech, human beings utter what they have heard with their ears. The evolution was an involution before. Talking is the opposite pole to hearing. It must continue to develop. It will gain significance and become a sense when mystic evolution will have refined the human being from inside to such effect that it will be able to take the spiritual element in directly. When the spiritual unites with the larynx, the human being will at last be able to speak in a higher sense (in the presence of the masters).

The first time a human manu, who will be a human ‘master’, will arise will be by the end of the fifth root-race. In the sixth root-race he will be a brother to the human race. Those who will have taken their mystic evolution of the astral so far that they will be able to recognize the master, will have achieved this by developing this sense. ‘Before the voice can speak in the presence of the masters it must have lost the power to wound.’⁶⁵

A seventh sense also needs to be developed in our cycle. Just as the sense of hearing will emerge actively, in speech that no longer wounds, so the sense of feeling will go through a reversal. The individual will no longer consider only the things which come from the outside to be feeling, but will also know how to direct them to the outside. He will be able to let his heart unfold freely for the outside and let his deepest feelings enwrap other human beings. The spiritual soul principle, which lives in the heart today, will then flow out. The individual will lay his soul openly at the feet of others. We will not be able to develop this sense unless we consciously endeavour to meet others and the whole world openly: ‘Before the soul can stand in the presence of the masters its feet must be washed in the blood of the heart.’

The astral body organizes these senses when the human being lives in the spirit of these two rules.

• 63. See lecture given in Berlin on 25 October 1905, in GA 93a, Foundations of Esotericism (see note 13).
• 64. See lecture given in Berlin on 23 May 1905, in GA 93, The Temple Legend (see note 22).
• 65. Mabel Collins, Light on the Way, London 1888. See Rudolf Steiner’s commentaries on this [in German] in GA 264, and in GA 266/1.

We are going to have an example of how the world evolved, concentrating on the point where evolution went through the middle of the Lemurian age, and looking at some of the time that went before and came after. The aim is to show how the sense of the eye developed at that time.

If we were able to look at the world as it was at the time of the first, the Polarian race, we would find it to be an ether orb. Soon, meaning several millions years later—which can mean ‘soon’ in world evolution—matter condensed. We see the beginnings of what we call ‘air’. In the air itself, the first beginnings evolved of what we call ‘fire’ and ‘water’. At the time, however, the water in the air was a fiery mist. At that time, in the beginning of the Lemurian age, the Earth was a dense, smoky, fiery mist. Real water as we know it today only developed later as the Earth cooled down; solid matter came even later.

We have to realize that human beings were involved in some form or other at every one of these developmental stages. Human evolution is always dependent on the surroundings.

Let us now look at the human being as he began to evolve at the time when those fiery mists were developing. He had his sense of hearing at the time, and a sense of feeling for temperature differences; he was a highly differentiated, mobile creature flying around in the fiery mist. He needed an organ for feeling if conditions were favourable, not too hot nor too cold. The Cyclops-like organ developed at this time, which had initially served as an organ for feeling the ambient temperature, to tell him if he might enter into it or not.

Then the whole mass in which he was moving started to grow fiery. Before, this element we now call ‘flame’ was not present; the level of the temperature was much higher than the temperature of fire today. The feeling organ sensed that the state of heat was turning into flame and thus gradually condensed into an organ of vision. We see, therefore, that this feeling organ evolved from the inside, arising initially from an inner need of the human being; it was to tell him if he felt well or not. Initially, the organ therefore existed for the sake of the human being himself, so that he might evolve as a life form in conditions that would allow this. At the same time—initially as an attendant phenomenon—the organ developed the ability to perceive the flame which had grown cold, which was light. The organ was at the top of the human head, like a glowing lantern. As matter condensed further it changed from an organ of feeling into an organ of vision.

The mobile human body was getting progressively denser. The result was that this feeling eye lost significance in the encounter with denser objects with external boundaries. Now the attendant phenomenon of being able to see the cold flame came into its own. The organ grew able, as matter was growing denser, to see the object with its boundaries; it was thus given a new role, as it were, as the surroundings changed. The original function has remained and will come into its own at a later stage.⁶⁶

The new quality had thus entered into the entity from the outside, to be given its function later on. Every entity first absorbs from the surroundings what it will later need for its conditions for life. Human beings would never have been able to perceive things through their eyes if these had not been created into them out of the surroundings. Organs need to be created out of the surroundings first, so that these surroundings may then be perceived. Through the organs which the surrounding world has created in him, he can in turn bring influence to bear in the surroundings.

Human beings can never give anything to the world unless the world has first created the conditions for it. Thus interaction between human being and world created the eyes, and through them human beings will later be able again to influence the world. We always have the same process; the human being first absorbs something from the outside which he will then later give out again. Everything in us has resulted from an activity. There is nothing in existence that has not originally been activity. All existence is the result of activity. This applies in all areas of existence, on all planes.

If we consider the dhyanic spirits in their revelatory activity, this is the outcome of an activity they had previously absorbed. This is the law of karma in its most comprehensive sense. All that is results from activity. To be a fortunate individual, you must have created your good fortune yourself in an earlier existence. The good fortune someone enjoys is the outcome of some activity on that individual’s part that had proved a blessing.

Consideration given to the karma of eye development differs from other [studies of karma] in that the individual remains perfectly calm and objective in giving his consideration. Emotions come into it when he considers the karma of his essential nature—idea of just and unjust. In the Vedantic and Pythagorean schools it was therefore the custom to discuss karma by choosing objects that would not arouse emotions. This first of all purified the thoughts, so that nothing by way of passions and feelings would enter into them. This was ‘study’, the aim being to get to know the laws of the world in a way that did not involve emotions. It was called ‘catharsis’, leaving aside anything personal. After this the individual concerned could become a mystic. For as long as human beings have reflected on the destiny of their souls, they have been very interested to know if it is mortal or immortal. They therefore had to go through catharsis in those times before they could study the soul’s destiny without emotion. Calm, emotionless study would free them from fear and self pity, above all egotistical compassion. Aristotle therefore defined drama as a cleansing through fear and compassion.⁶⁷

We can see, therefore, that evolution involves a sequence of stages. At one level an entity will absorb something, then to be active on the outside at another. To begin with, the entity comes face to face with the outside world; then interaction develops. This would continue if circumstances did not change. When condensation occurs, the activity is struck back and the entity is transformed from inside.

In the development of the eyes, we have first of all the feeling eye in direct contact with the surrounding world. Then the eye was delimited by the denser matter which formed a layer in between. This physical layer separated the fire of the inner eye from the fire outside. Denser layers form in the following way. If there is a uniform orb to begin with, a spherical shell will first of all develop and this separates from the inner sphere because a layer forms in between. This is how the original atom arose.⁶⁸ Initially, therefore, we have equally subtle matter inside and out, separated by a fine membrane of denser matter. Imagine that the process continues. Imagine the membrane of denser matter divides again in a similar way, as if it developed a more recent, denser membrane around itself. A separate entity thus develops, surrounding itself with progressively denser membranes, like the way an atom develops. We therefore have to think of the way atoms form—part of an existing form of matter being separated off by matter that grows progressively denser.

A difference then exists between inner and outer. This will have to show itself in some way. Consider sensation, as we call it. It may be caused by a pin prick, for example. But there has to be something which causes the sensation and something which has it—something active and something passive. Everything in the world comes into existence like this. All that is results from activity. All activity depends on there being something that is passive. These are the two poles we must look for with any activity. Even with the smallest atom we have something active and something passive. In the case of the atom, the forces acting from outside invert the membrane which encloses it. It grows concave from the outside, and convex, the opposite, from the inside.

In relation to the world we are the passive part, for we receive and feel impressions all the time. These continuous impressions are sensed by the astral body. We have to distinguish between activity and passivity in the astral world. Every sensation has to be produced, or rather caused. Nothing can be caused in the world of sentience without having an effect in that world. You have to visualize the whole of sentient space. If there were only a single astral body, we would never be able to ascribe sensations to the activities of other entities. Yet the ability to sense things could not have developed in us if we had not differentiated it out from a whole astral world in this way. Astral existence presupposes astral activity. In the same way mental existence presupposes thought activity, and physical existence physical activity.

Having understood this, we also understand something else. The human being thinks. This is his existence. Cogito ergo sum (Descartes).⁶⁹ Our passive thinking about things presupposes active thinking, presupposes that the things have first been created through the thought. Our human passive thinking presupposes one that is active. For every passive thought there must have been an active and creative thought before. Every feeling, every sensation, all passive experience in the astral body presupposes that this astral experience has been actively brought about. Anything which appears in the world all around us presupposes that the phenomena were first called into existence. Light would not exist if light had not been brought about; existence would not exist if it had not been brought about; sensory perception presupposes that the phenomenon is first revealed.

Everywhere in the world we find these three:

Active and passive thinking
Active and passive life
Active and passive existence.

Everything which is passive existence for the human being, is called the physical plane; it is the essence of all passive existence.

The essence of all passive life is called the astral plane.

The essence of all passive thinking is called the rupa mental plane.

The essence of all active thinking is called the arupa mental plane.

The essence of all active life is called the budhi plane.

The essence of all active existence is called the nirvana plane.

These are the five [six] planes known to us. Activity is most intensive in the nirvana plane, for existence itself is created there.

If we consider the human being in terms of these planes, we see that every thought which a human being thinks is followed by another active thought on the corresponding plane, which is the reaction. If you have a thought on the lower mental plane, this causes a counter image on the higher mental plane. If you have a feeling, this produces a counter image on the budhi plane. If you are active in the physical plane, this produces a counter image on the nirvana plane. Just as earlier an active thought created our passive thinking, so does an active thought creative its passive counter image on the higher mental plane, and so on. We thus cannot take a single thought but that this has its counter image, and the same holds true for a feeling or action.

The sum of all those counter thoughts, counter experiences and counter actions is called the akashic record. It is therefore possible to read every human thought on the higher mental plane, all feelings and experiences on the budhi plane, and all actions in the nirvana plane. The spirits which regulate the relationship between those counter images and human beings play an important role. Human beings live out their thoughts on the mental plane. What they deal with in their thoughts, all happens on the mental plane. When they are there, in the devachan, between death and rebirth, they build the character of their thought body for the next life. That is where the counter images of their former thoughts are. The individual draws them to his mental body, which has been freed from anything physical or astral, and thus creates his future mental body according to the thought images he has created. However, he would not be able to connect the counter images of his experiences and actions with himself on his own. This needs spirits who regulate things from the outside, the lords of karma, the lipikas. They connect the counter images of the human being’s feelings and actions with him when he is on the budhi and nirvana planes—with kamic and other elements already enveloping him—to provide for the incarnations that will follow.

• 66. See lecture given on 30 September 1905, in GA 93a, Foundations of Esotericism (see note 13).
• 67. Aristotle (384–322 BC), in Poetics, 6th section. See also Rudolf Steiner’s essay ‘Aristoteles ueber das Mysteriendrama’ in Lucifer-Gnosis, GA 34.
• 68. See the lectures given in Berlin on 16 & 23 Dec. 1904 and 21 Oct. 1905, in The Temple Legend (see note 22).
• 69. René Descartes (1596–1650), French philosopher and mathematician. Principia Philosophiae Part 1, paragraph 7.