The Rudolf Steiner Archive

Anyone who undertakes an esoteric training must be clear about what he is doing thereby. We're karmically connected with what we are and do; we're placed into the whole of earth existence by leading divine beings. Everything that we think, feel and will in the way of the most sublime beauty and the highest morality is always still connected with general evolution. But by deciding to begin an esoteric training we step out of this general development that's guided by higher beings. Thereby we begin something absolutely new. In an esoteric training we stop being led by spiritual, divine beings and we become independent companions of these creator spirits.

Man on earth consists of the tetralogy: physical body, etheric body, astral body and ego, which are kept in harmony by higher beings. If we carry out the resolve to begin an esoteric training we then begin to work independently at the transformation of these individual bodies. This takes place through the exercises that are given to us. They gradually work on our etheric body in such a way that it becomes loosened from the firm structure of the physical body. This influence is not directly on the etheric body but on the astral body or soul which we work on through the regular daily or weekly repetition of exercises and pictures.

Every sound, word and sequence of sounds and concepts in the meditation verses is of some significance; they have an effect through the regular repetition while one completely forgets oneself.

When we wake up in the morning we sometimes have a dim memory of the spiritual world, of the world from which strength flows to us through our exercises, and some of an esoteric student's nicest experiences are these faint memories of the world where we were at the sources of strength. If someone had to leave a friend who was dear to him, it could be that something about this person will flow into the esoteric pupil together with his memory of the spiritual world. Someone who's given something like this should look upon it as grace.

After meditating for some times we notice that we've changed; we no longer say some of the unkind things that we used to and we acquire a much finer logic. We feel that we've improved. We get better.

But because we place ourselves outside of the customary framework we lose the support that's given by convention. We become inwardly freer but thereby your bad sides come out more; then we notice how bad we are. We're really a lot worse than we usually think.

Difficult, unpleasant hours come to every esoteric striver, and then it's good to have some support. We find this support in the New Testament; we find advice and support for every case and situation and in every weakness; we only have to look for it. And if we don't find it, we can comfort ourselves with the conviction that it's our own weakness that keeps us from finding the right thing but that it's nevertheless in the Bible.

Deceptions in clairvoyance can easily occur at first. One thinks that one is seeing something outside, and it's one's own interior that's reflected there. It's even worse with sounds that one thinks one hears; beings who want to pull a meditator down deceive him thereby.

An esoteric striver not only has to do his meditations, to pray in the best sense of the word, but also to watch, to be on the lookout for bad influences that want to interfere when an independent transformation of bodies is undertaken. An occult sentence against all deception is: Every path into the spiritual world goes through the heart. During the meditation one can feel that lines go from every point of the outer physical body towards a center, which is the heart. These lines then go on in the opposite direction and into the spiritual world. This is like a feeling that Christ is in one, and it's a sign that there's no deception.

Each of our members is connected with one sign of the Zodiac; forces from Leo flow down into our heart. Forces from the sun also stream into our heart. Likewise, fire spirits work on our heart. Leo, sun, and flame are often used as symbols for the heart. Like the heart every part of us is related to outside forces; we've grown out of the whole world and are imbedded in it.

If we really let this fact live in our soul we then rightly understand the verse:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

We'll first address the Spirit of the Day. One can look upon it as especially good fortune if an esoteric class can be held on a Friday.

Great embracing Spirit, in your life I live with the earth's life.
In you am I.
You are.
I am in you.
Our leader has brought me to you.
I live in you.
Your spirit is an image of my own being.
You are.
Spirit has found the embracing spirit.
Divine bliss strides on to new world creation.
You are. I am. You are.

Great embracing Spirit
May my I raise itself from below upward,
May it get an inkling of you in the all-embracing.
May the spirit of my being be illumined
By the light of your messengers.
May the soul of my being be enkindled by the fire flames of your servants.
May the will of my I grasp
Your creatorword's force.
You are.
May your being permeate my will
That my I be grasped by an understanding of your light's shining,
Your life's love-warmth
And your being's creator words.
You are.

We're in divine, etheric spheres at night with our astral body and ego, from which we bring down strength for our physical life. We are connected with divine, spiritual beings there That's why when we wake up in the morning we should never have banal, everyday, egotistical thoughts right away For if we do, we cut ourselves off from spiritual beings and forces in which we were immersed during sleep. Before we go back to any action in daily life, to any thought about physical existence, we should devote ourselves to our meditation as we forget ourselves and become immersed in those regions. Every meditator should make it his sacred duty to do his meditation right after awakening, or at least his first thought should be to think thankfully about sublime beings.

An even holier duty, if there can be such for every esoteric pupil, is to make it clear to himself that he is doing a great injustice to all men and to higher spiritual beings if he approaches meditation with impure thoughts and feelings. For this pollutes spiritual spheres. The forces that must be used to eliminate this pollution again are withdrawn from mankind's progress.

One can do one's exercises with considerable concentration and yet be unholy within oneself. Doing a meditation like this is merely a matter of will. Of course, the latter should be consolidated and developed. But the whole inner life must be consecrated, so that only sacred, sublime things live in our soul. Just as one shouldn't go into meditation with impure thoughts and feelings, so one shouldn't go to sleep in the evening with such things. We're polluting divine worlds if we take thoughts of pride, vanity and arrogance with us. We should go to sleep with thoughts of reverence and thanks towards divine beings because we couldn't live for a minute while our ego and astral body are outside if such beings did not maintain our physical and etheric bodies in the meantime. We should go to sleep with reverence towards great divine beings.

An esoteric differs from an exoteric in that God lives in him consciously, in that he really lets God's force become active in him. This doesn't happen through the ideas he makes of God. Such ideas can harm a man when he later goes into higher worlds. For instance, he wants to find the Christ there in accordance with the ideas that he's made of him, and thereby doesn't recognize the real Christ, for he's different from the ever so high ideas that one can make of him.

Arrogance, pride and vanity in particular are qualities that an esoteric should get rid of. An esoteric pupil who thinks that he's already gotten rid of arrogance, pride, etc., must know that these qualities are still present in a subtle way. There is a certain vanity in the thought that one has laid these qualities aside and has advanced a great deal in one's development which is much worse than vanity in outer life, for it's intensified and applied to higher spiritual things. We can, however, be proud of a clear, logical and correct thinking—if it's unsubjective.

We're living in a very special, important time. It's a time of preparation for the Christ who will become perceptible in the etheric. We must prepare ourselves so that we can see him there. Men who don't have the good fortune to come to theosophy now won't be able to experience this event.

As we've been hearing for the last few days, we arose from higher spiritual forces. We descended from the laps of the Gods. Knowing this, we can place the Rosicrucian verse before our souls: Ex Deo nascimur—we're born from God. A sentence should stand right next to it that makes us feel very small; we should give ourselves up and lose ourselves entirely and devote ourselves to Christ. And if this mood lives in our soul rightly, we can have Ex Deo nascimur and next to it: In Christo morimur—in Christ we die. And the third sentence of this Rosicrucian saying gives us a wide view of how we can consciously develop the spirit—the Holy Spirit—in us: Per Spiritum Sanctum reviviscimus—we'll live again and again in the Holy Spirit. And if we make this Rosicrucian verse the basic mood of our meditation we'll then take in the following verse with full understanding and with holy feelings: In the spirit lay the germ of my body …

As always, we'll ask the Spirit of the Day for help in our work. (Saturday)

Great embracing Spirit,
You who filled endless space when none of my body's members existed yet;
You were.
I raise my soul to you.
I was in you.
I was part of your force.
You sent out your forces, and the first, original picture of my body's form was reflected in the earth's first beginnings.
I was in the forces that you sent out.
You were.
My archetype looked at you.
It looked at me, myself, I who was a part of you.
You were.

Great embracing Spirit
May my I raise itself from below upward,
May it get an inkling of you in the all-embracing.
May the spirit of my being be illumined
By the light of your messengers.
May the soul of my being be enkindled by the fire flames of your servants.
May the will of my I grasp
Your creatorword's force.
You are.
May your being permeate my will
That my I be grasped by an understanding of your light's shining,
Your life's love-warmth
And your being's creator words.
You are.

Yesterday we said that a pupil hears a spiritual sound from the east. But if a pupil would now want to say that he knew what the spiritual sounds like, that he had now heard his first spiritual sound, he would be making a big mistake. For this sound is, as it were, the last word out of the physical realm.

The spiritual world is for the time being completely colorless, lightless, soundless and so on. Any colors that we might see are nothing spiritual—they come from our own inner life, and, namely, they indicate qualities that we don't have but must acquire. For instance, if we see a red color it means that we don't have love in us, that we must develop it in ourselves. If we see violet, it's telling us that we must acquire devotional piety.

If we hear noises, it's nothing spiritual, but something that comes out of us. If someone becomes a vegetarian but his body still has a longing for meat, even if he's unaware of it, then this craving resounds in misleading sounds. All of these noises and sounds are only raven croaks.

If a figure from past ages appears to a pupil it's quite wrong for him to want to interpret it right away. He must be able to wait with his interpretation until later. If such an image appears before our soul, it dissipates as soon as we approach it with our thoughts. But if it's a genuine image, it'll rise before us later and remain there in its true form, and we'll know what it means. We must be able to wait and be silent. We should speak about such experiences much less than we think about them. We should look upon and treat our whole spiritual life as something sacred. We must tell ourselves that experiences of sounds, colors, etc. don't come from the spiritual realm but from our own ego that's surged through be a sea of passions an desires, just as Noah's ark had the sea surging around it. As we tell ourselves clearly and relentlessly that these experiences and phenomena are nothing spiritual, we must let our ego go and as it were, let it fly away, just as the dove was released from Noah's ark and didn't return.

A pupil then has another occult experience. After we've seen that the spiritual world is empty for us, we then see that these experiences are nevertheless important for us. Colors become warners and advisors. They tell us what we still have to acquire. We realize that sounds reflect our bodily cravings. And when the images that we've let work quietly tell us their significance, our soul becomes enriched by such experiences. That's like the dove that was released the second time and came back with an olive leaf, the emblem of peace.

But an esoteric's soul isn't left entirely to its own devices on this difficult path; there's things it can hang on to. The rose cross, for instance. We should let it work on us; we should realize that the wood's black is our corporeality that's hardened and withered, that we must let our lower ego that identifies itself with the body become just as dark and dead as the cross's wood. Then the higher, spiritual ego will work in us in the way that the black of the cross is changed into bright, radiant lines of light. Likewise, the red of the roses will change from the color of love working inwardly, to green, the color of life working outwardly.

When we experience symbols it's the ones that make us suffer that are genuine and from the spiritual world, and not the ones that give us joy. We must carry them around with us until we've grasped their meaning. The spiritual from them must be born in us while we suffer.

Another thing we must realize is that we can't be unegoistical. We are never ever unegoistical. And even if we imagine that we've done something that's entirely selfless, we're mistaken. We can't act selflessly. It's world karma that lets us act egoistically World karma is God.

And if we get to the point where we act in a good and noble way, then it's God in us who's good. As we get more selfless, we'll for instance, notice that we don't get scared or terrified anymore. If there's a sudden loud noise nearby, we won't jump as much as before. The God who lets us act in a good and noble way is our model. Our archetypal model made us into what we are now. And we must become a copy of our archetype again.

Once we've understood this rightly, we'll also understand the esoteric Rosicrucian saying: Ex Deo nascimur, in … morimur, Per spiritum Sanctum revivscimus.

An esoteric doesn't say what's left out here. When we begin to say this line our feeling must go to what's unutterable. And only when one's feeling comes back can one go on speaking. Anyone who experiences this inwardly with the right feeling will also rightly understand the other esoteric verse:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

In our esoteric classes we've often spoken of the paths that an esoteric in the old mystery schools had to tread. At that time a man, as it were, inverted his soul and spiritual qualities more rapidly through certain methods, for he was physically and psychically more robust then. He had a stronger soul, and since this is the architect of the physical body, the latter was also stronger. These were pre-historical times. Men were less complicated and more uniform at that time. Humanity sprang out of the lap of the Gods, and after they had gradually lost their old clairvoyance on their path through matter it's a man's task to raise himself to spirituality again by taking in the Christ impulse, and filled by this, to unite himself with the Godhead.

Men have become ever weaker in body, soul and spirit through increasing materialism, and one can no longer subject the present more delicate constitutions to the trials that pupils in the ancient mysteries underwent. Back then, a candidate for initiation mainly worked at quickly getting to know how untenable egoism and fear are and at putting them aside. One can't judge what egoism really is without ordinary concepts connected with the physical plane.

The candidate for initiation was put into a sleep and his soul was then shown what it had elaborated in the spiritual world until then. His ego was then as it were, sucked up by the macrocosm, and it saw that it was a nothing. Of course this standing before nothingness as before a dark abyss aroused feelings of fear, and he had to get over this. After going through these trials he was either unfit for outer life since he realized that all perishable things were nothing, or he remained strong and decided to use this incarnation to develop as much as possible so that he could some day get to know higher worlds.

A modern shouldn't be grabbed so robustly. If an ordinary modern says that the ground is shaking under his feet, he's already saying a lot. He will always try to stand fast. He doesn't want to jump over the abyss. He must let the ground slip out from under him. For if he wants to press into spiritual worlds the concepts he formed here on the physical plane don't help him at all. He's not allowed to take any of them with him. The only things he may keep are the capacity to make concepts, a sense for truth, and logic. The capacity to form new concepts and a sense for the new truths that he'll get to know.

The masters of wisdom and of the harmony of feelings send us an analogy to elucidate this matter. It's as if we saw all the objects in our room in a mirror and we would then go behind the mirror to find their reality there. We would see that there's nothing behind it. Here we must let concepts about higher worlds flow into us from higher beings and we must work at ourselves so that we form such concepts. But after we've acquired some through serious and honest work, we must step before the mirror again, make a bold decision, and destroy it. Then darkness and nothingness will yawn towards us. But if we endure steadfastly, light will shine up out of the darkness and reveal an entirely new world to us.

Our esoteric work consists in gradually raising our astral and etheric bodies to spiritual heights. But the lower parts of both bodies remain behind in the physical body. The ego lays a peculiar role between these two parts that have, as it were, been torn apart. Through the fact that we've become so firmly attached to material things, it's as if it were chained to the lower parts and is their slave. Thereby peculiar phenomena arise. The astral body that's left to itself may have had certain vices that we could easily control when its better part was still connected with it, but now such qualities grow enormously and a man often feels like a sensualist. If the ego was united with the higher parts, it would control the lower ones from there and therewith all drives, desires and passions. Then the higher parts would also not be unconscious, as they are when the ego is in the lower ones. Because the higher bodies leave the lower ones the latter often become weak. The physical body then tends to get diseases. But this is a temporary condition. For when the higher parts have taken enough forces out of higher worlds, they'll work in a harmonizing and healing way on the lower ones again With respect to these irregular phenomena in his lower bodies an esoteric must tell himself: I will stand fast; I will go on my way to the spiritual world come hell or high water.

If he sets up a center against his error, he will also master them. Art is supposed to help us in these battles. All true art was given to us for this. An art that doesn't elevate us can't subsist; it's no true art. When artists will know art's mission, when art is permeated by theosophy, it'll become what it should be for us.

When the Gods created man, they gave him defects so that he could test his strength on them. We should thank the Gods for our defects, for combating them makes us strong and free. But we shouldn't love the defects for even a moment. We couldn't thank Gods who made us pure and without defects, because they would have made us into weaklings. We should tell ourselves: And even the world was full of devils we still come from God, Ex Deo nascimur. If we fight seriously and constantly try to get into spiritual worlds, we'll feel that the lower, defective part of us dies. In Christo morimur. And then we'll awaken consciously in higher worlds: Per Spiritum Sanctum reviviscimus.

There's an exoteric and an esoteric version of this verse. Used esoterically, the naming of the most sacred name, if it happens unworthily, can unleash earthquakes, storms, lightning and other tremendous events in nature, for if they're wrong even our most hidden thoughts have a destructive effect in spiritual worlds. That's what's meant in the first mystery drama where it says that “Spirits must break worlds if your temporal creating is not to bring destruction and death to the eternities” that is, to repair the damage that men have done with their thoughts. Therefore the esoteric version of this verse is: Ex Deo nascimur, In … morimur, Per Spiritum Sanctum revisiscimus.

The physical and etheric bodies are closely connected in an ordinary man. Whether he raises a hand or thinks, when he uses his physical body he also sets the corresponding part of the etheric body in motion. This connection should become looser in an esoteric.

A man has a backbone that's connected with the brain and sense organs. When he meditates, he creates a kind of a “forebone” in his etheric body; that's the row of lotus flowers that lies behind the breastbone.

The loosening of the physical and etheric bodies enables a man to heal wounds faster. Diseases of the physical body that remained concealed while the close connection was there, can then appear. One shouldn't pay much attention to small pains and ailments, because they're all transitory. But one can feel very uncomfortable when this loosening begins. Theosophical study already brings about this loosening, whereas scientific training makes the connection between the physical and etheric bodies even tighter.

So through meditation the etheric body gets the tendency to become separated from the physical body. One can intensify this through a suitable diet. Diets give the physical body the tendency to push out the etheric body. This is an aid that however brings about the wrong thing if esoteric exercises aren't added. Then the physical body ejects the etheric body without developed sense organs Then it's like a blind man, and it only sees its own daydreams.

While a man's sheaths undergo a change in this way, his connection with the macrocosm also changes. This connection must be cultivated in the right way, otherwise disasters occur in the whole world, and not just in man. For instance, someone who would utter the sacred, unspeakable name in an unsuitable group would conjure up something worse than earthquakes and volcanic eruptions over the region. Therefore, it makes a big difference how the Rosicrucian verse is spoken, namely with or without the name that's just pseudonym for the highest spiritual being. Only the latter way of speaking the verse is an esoteric one.

Our esoteric feeling of responsibility must become keener; we must acquire theosophical conscientiousness. It's seldom found in the outside world. Examples: 1. A gentleman who want to write a big book and wants to incorporate something about theosophy in it asks R. Steiner to tell him what it's about since he doesn't have time to study it. 2. an American goes to lectures by R. Steiner here, summarized them—to the extent that he understands them—and prints them as his own publications in America.

We must acquire theosophical tact and only speak about the school and esoteric things in the right place, and never at meals.

Our physical body is tightly fused with the etheric body. There's two ways to loosen them: 1. In an exoteric way through physical exercise and a vegetarian diet. 2. In an esoteric way through training, meditation, etc. This works on the astral body and that works on the etheric body, so that it gets loosened. One could say that a front cord with lotus flowers is built up by meditation, concentration, etc., as a counterpart to the physical spinal cord in the rear and the brain. That's the right way which permits no injury to the physical body. Whereas if one only uses outer means of loosening of the etheric body occurs, but it hasn't been strengthened by meditation or an influx of theosophical truths. The result is diseases of the physical body or confusion, etc., when the etheric brain becomes loosened from the physical one.

An esoteric should realize what he is really doing wit the exercises that are given to us. We've often mentioned that an esoteric is trying to loosen the etheric body and in general the four bodies from each other. This can happen in an esoteric and an exoteric way.

One can prepare the physical body sufficiently through diet, breathing exercises, etc. so that it ejects or squeezes out the etheric body. Our vegetarian way of living is basically intended to support the physical body in this striving. These are exoteric ways to loosen the bodies. The esoteric ones are our exercises. And here one has to say that the latter are the main thing. In our materialistic age many a materialist would gladly follow the most extensive dietary rules, would do breathing exercises for hours if he could attain something that way. To exert oneself spiritually is much more inconvenient, and here the spiritual inertia often becomes evident.

If we would squeeze out our etheric body by merely physical means the physical body couldn't give it anything to take with it, and it would go out into the unknown empty. Then states arise where for instance we can't grasp something with our thinking when we want to think it through. Our etheric brain can't use the physical one properly. It's as if we were swimming in water and wanted to grab something that kept on eluding us. Under such conditions a sensible esoteric will tell himself that he must first create order here through suitable willed concentrations and thought exercises. Even in normal development some things will arise of which we must tell ourselves that it's a temporary suffering. For through the pulling out of the etheric body and physical body undergoes something similar to a plant that has its sap withheld from it for awhile. It dries up. And although one doesn't see it physically, part of the physical body dries up and if it has predispositions for diseases, they appear. But if the etheric body has permeated itself rightly with spiritual truths it thereby receives new forces, and they have a healing effect on the physical body. One can observe that cuts and other wounds in the physical body heal more easily if the man permeates himself with spiritual truths or if he just lets the theosophical way of thinking work on him.

So at first we work on the astral body through our meditations. This is the builder of our nervous system that runs towards the spinal cord, or as one says today—goes out from it. Through an imprint from the astral body we're now supposed to bring about the unfolding of lotus flowers in the etheric body, which are connected with each other and thereby create a cord up front, as it were.

This front cord is only present etherically-astrally and can only be formed through concentration and meditation. That's why they're the most important part of our esoteric development.

The drinking of alcohol is very harmful for an esoteric. Alcohol must definitely be avoided. It's good to support development through a vegetarian diet, for this lifting out of the etheric body is not at all easy today. Many modern vocations are expressly designed to drive the etheric body firmly into the physical body, so that it often pains a clairvoyant to see something like that. The food one gets in hotels has the same effect.

We're supposed to acquire a new thinking, feeling and willing through esoteric work on ourselves. We must tell ourselves that when we've gotten up the courage to tread the esoteric path we must make a jump over an abyss. We must let a thought that we have thought through pass over into our feelings and then permeate the latter with it completely so that we don't carelessly say something that we haven't fully grasped. A frequently heard statement that's misused more than most is: I am a Christian. An esoteric should realize that being a Christian is a distant ideal that he must constantly try to attain. To live like a Christian mainly means to accept whatever destiny may bring us with equanimity, to never grumble about the Gods' work, and to joyfully accept whatever they send. It means to let the sentence “Look at the birds of the air, they don't sow, reap or store in barns, yet your heavenly Father feeds them” pass over into your flesh and blood. We're living in accordance with this saying if we thankfully accept what's given to us. If we don't do that it becomes blasphemy in our mouth. We should realize that if we don't prepare ourselves sufficiently for the leap over the abyss and into spiritual regions we can do so much damage through words and thoughts that the Gods have to destroy worlds to make the damage good again. For what is ruined must be destroyed in order to be created anew.

We arose from the spirit—Ex Deo nascimur. And when we jump over the abyss we express this through, In Christo morimur—with the firm confidence that we come to live again over there in the Holy Spirit—Per Spiritum Sanctum reviviscimus. But because we should always keep the name of the holiest one—who was always connected with our earth—so holy that we don't say it unworthily, there's an esoteric version of the Rosicrucian verse in which the name is omitted:

Ex Deo nascimur
In … morimur
Per Spiritum Sanctum reviviscimus.

We must take esoteric life seriously, and so an esoteric class must always be something sacred for us. We should never take it to be something ordinary. Probably not all of us were aware of the seriousness that is necessary when we asked to be admitted to this esoteric circle. But now we should place this ever more before our souls and strive for a connection with the spiritual worlds so that we don't fall back into everyday life again.

One should always look upon the exercises that are given to us as ones that come from the masters. An esoteric should watch himself and his feelings and to especially focus on self-knowledge. Most people—and we are probably among them—are living in big delusions about themselves. We must especially pay attention to egoism. We often imagine that we're doing something selflessly, or we feel hatred and envy towards someone that we haven't become aware of yet. Then as esoterics we think that we must tell him the “truth,” and that we don't have to take this or that from him. As soon as such feelings arise in us, one should realize that one is living under big delusions whose deeper cause is always egoism. Such feelings always become manifest together with a feeling of warmth that goes through the etheric body's warmth ether and works right into the physical body through the blood. Such feelings always have a harmful effect on men and world evolution.

The hierarchies who direct karmic connections work in such a way that they appoint special beings who destroy certain upbuilding effects in us, and therewith have a destructive effect on the soul and indirectly on the body. These are Luciferic beings who are appointed for this kind of work.

When we have correct self-knowledge and see our own badness, an ice-cold feeling goes through us instead of the aforementioned feeling of warmth that satisfies us. All the passions and desires that get satisfied in us express themselves in the described feeling of warmth, in contrast to the feeling of coldness that appears in true self-knowledge.

The Luciferic beings that thereby approach a pupil destructively reveal themselves to a clairvoyant as certain hosts, whose leader is Samael. These beings who don't look human at all are always perceptible for a spiritual eye. If on awakening, we have a feeling of disgust, as is often the case in an esoteric pupil, then such a feeling can almost always be ascribed to the egoism that often sits unrecognized deep in subconscious soul depths.

We must also direct our attention to everything that's connected with untruthfulness. Thanks to our education, we don't tell any big lies, but we always have the inclination to seem to be better than we really are. Or if the truth could endanger us, we prefer to keep quiet about it and to conceal the facts. This kind of thing also has a harmful effect on world events and therewith on the men themselves. Such untruths work on our astral body and then on our light ether. From there such harmful influences work on the physical body, especially on the nervous system. The Luciferic beings who are connected with this and whose leader is Azazel look partly like men, mostly a head with raven's wings.

One who tends to be untruthful will usually be able to feel a choking, scratchy sensation in the throat, and he often feels as if he was being pinched with pincers and tormented with a thousand arms. One who observes himself exactly will then notice how deeply he's still entangled in lies and dissimulations.

Then we should also become aware of a certain indifference and dullness with respect to spiritual worlds and their influences. Many pupils listen to an esoteric lecture, but what's given finds no echo in them. They can't lift themselves spiritually above everyday life or occupy themselves with spiritual thoughts. Others only want to see something in spiritual worlds out of curiosity, and meditate blind—to this end, without wanting to devote themselves to regular study, for that's too inconvenient for them. This has a harmful effect on the ego, from there on the astral body, then on the etheric body and namely on the part we call chemical ether, and from there on the physical glands and fluids.

There's a difference between esoterics and nonesoterics in their relation to Lucifer's hosts. For instance, Azazel and his hosts want to produce good effects on the latter, since they only work on them in a complementary way, as it were, and not to make them sick. But esoteric pupils are expected to be fully aware of their responsibility towards the world and themselves. That's why a dull esoteric can easily have the feeling on waking in the morn that he's drowning, especially if he abandons himself to ordinary sense life. And so an esoteric must constantly watch himself, and it doesn't hurt if he sometimes becomes a brooder about himself. Then he'll understand what the masters of wisdom bring home to him at the close of each class:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

It's important for a modern to be aware of what he's doing and what changes in him when he takes up an esoteric life.

We've often heard that two paths take us into spiritual worlds; one of them is when a man descends deep within him to find a connection with God; the other is when he tries to go out into the macrocosm. We have the forces in us that we seek, that created us; we look for them because we don't recognize them and not because we don't have them. In theosophy we learn about both paths that are supposed to balance each other, for a modern is no longer suited to go on one path alone Each path has its dangers, that we'll discuss later, and they're both very difficult. We treat the inner path in our meditations in inspiration, and the outer one through a thorough study of theosophical teachings about world evolution in imagination. This study develops our intellect and also influences our feelings, and after years of thorough study of these ideas, we'll notice that we've become different human beings. Theosophy works on men whether they bring a receptivity for it with them or not. Moderns are divided into two groups—those who seek theosophy because it gives them what they were striving for and those who don't know what to do with it and are opposed to it. Since November, 1879, a few men have become mature enough to take in theosophical teachings, but it's only a small host, whereas other moderns are till unable to acquire the teachings, consider them to be fantastic ideas and dreams or even get angry about them.

When people who prove to be receptive for theosophical teachings let the latter work upon them, their etheric body begins to oscillate slightly. Whereas someone who loses himself in external things gets an expanded and rarified etheric body. When such a person hears some spiritual teachings it's as if the wind were blowing through a cleft in the etheric body, which announced itself in him as fear, but appears outwardly as doubt. Such a man only notices the doubts, but they're the expression of fear and anxiety that have moved into his rarified etheric body as into a vacuum and have become noticeable there as doubt. We can't help a man who behaves in a rejective manner. It's better not to bother him with theosophy But wherever an opportunity rises we should quietly let theosophical ideas flow in according to the principle “steady dripping hollows the tone.” For we only have another 400 years or so to give these teachings in a theosophical form to all men. So that everyone will have an opportunity those who resisted them now will be born again in the next four centuries. A suitable number of men must be present then who represent theosophy in the right way.

Men could only tread the inner path for a long time before the event of Golgotha. Men who went out into the macrocosm in ancient India would have become lost in it as in darkness and emptiness, because their inner members had a different relationship to each other then. This kind of union with God existed until medieval times, because man changes but slowly. Mystics like Eckhart, Tauler and Molinos teach us the inner path an describe it exactly. Miguel de Molinos speaks of five stages of immersion He says that we must turn away from all creatures that corresponds to the forces of our etheric body, from our talents that correspond to the astral body, and from our ego that coincides with our fourth part and that we must merge with God.

But it gradually became necessary for men to tread the inner and outer paths simultaneously, and that's why the Rosicrucian, esoteric schools that taught both ways rose in the 11^th and 12^th centuries.

The writer of the Apocalypse points to the outer path for the first time. He shows us that we must become entirely separated from our personality to treat it. In a modest way he says that he was caught up by the spirit on Patmos Island. This has a particular meaning. In order to tread this outer path or to find the union with the divine in the macrocosm one must choose a firm point from which one concentrates oneself. So John the theologian calculated the stars' position on September 30, 395 A.D. and he had his visions from this point. On that day the sun stood before the Virgo sign and the moon was under her feet. We showed this picture on one of the seven seals. One can also calculate this time exoterically. Scholars have done this and have concluded that John Chrysostum wrote the Apocalypse around this time. But in reality we're touching upon a great secret here, for of course the Apocalypse arose much earlier, and its writer only moved himself ahead into the year 395.

Both paths have dangers for which an esoteric must watch. One who takes in theosophical teachings is attacked by many doubts; that's only natural and better than accepting things on faith. Of course he must eliminate these doubts and this will make him stronger.

A second danger into which an esoteric can get on this outer path is instability. One who has studied world evolution seriously will have felt that intense interests that he had previously disappear and that he doesn't have a firm hold on anything earthy. The danger here is that one's instability is disguised in the form of a high ideal that one is striving towards or a mission that one has to fulfill. But if we see through this and recognize it as a disguised instability we'll make rapid progress on the right path.

In descents into our interior two dangers threaten us. We can have a certain sensual pleasure, a comfortable feeling from the divine through the immersion in us and can thereby fall prey to a fine egotism, so that we turn away from everything that surrounds us and that should still interest.

The second danger is that a man can take what approaches him on immersion into himself to be spiritual revelations, when they may just be his own feelings.

Medieval mystics didn't have theosophical teachings yet. We don't find the latter anywhere in them. Their union with the divine is like a Neo-Buddhism. They didn't need the outer path yet.

Mystics also use the saying In Christo morimur in the form: In Christ we live.

Two sayings are given to pupils in Rosicrucian schools to support them in their meditations: Beware of drowning in your esoteric striving. Beware of burning in the fire of your own ego.

There's an outer and an inner way to strive towards the spiritual.

Everything around us is like a veil, like a cover before the spiritual that we must punch through to get to the spiritual behind it. But in which direction? This cover surrounds us on all sides, above below front back right and left. And inwardly, everything that we experience as joy, pain, etc., is like a veil, like fog that conceals the spiritual in us, and this spiritual is the same one that we find when we break through the outer cover.

So that mankind can evolve further and get into the spiritual there's always men from time to time who're more advanced than is permitted by the momentary stage of human development, and who have things to tell us about states of human evolution that reach far into the future. Such advanced beings must exist to lead men further. John, the writer of the Apocalypse, was such a man. When he wanted to write a revelation of the future, he told himself: If I write this book out of the whole surroundings in which I'm living here and now it'll be influenced by the self that's in my body, since I'm connected with everything around and in me. I must free myself from all of this. He had to place himself on something like a rock that served him as a firm support, on which he didn't wobble and wasn't influenced by anything that surged around and in him. And he moved himself to the evening to 9-30-395, to Patmos Island, as the sun had already disappeared under the horizon, though its effect could still be felt, and as the moon and stars appeared. The Virgin constellation was there in the western sky, irradiated by the last gleam of the sun that had set, with the moon under it. This picture is reproduced in one of the seals—the virgin with the radiating sun and the moon under her feet. Thus, all of these seals were produced out of deep mystical connections.

John broke through the cover that surrounds us in this one direction—that of Virgo. There are 12 of these signs. Seven of them are good—the ones reproduced in the seals; the other five are more or less dangerous. Just as John chose this particular point in time and space to become completely separated from himself and all temporal things around him, so a Rosicrucian pupil must acquire a firm foundation in himself. The best way to do this is to let theosophical teachings work on us. Our astral body and thereby our etheric body become expanded by listening to theosophical ideas. This is the effect on anyone who hears anything about theosophy But the effect on those who are inclined towards theosophy is different than on those who aren't. The former feel the etheric body's expansion and fill it up with theosophical teachings, by accepting them. The other feel an emptiness in their etheric body through its expansion because they don't accept these ideas and so don't fill the expansion. Then doubt and skepticism arise through this emptiness. Whereas with the first men, it's like a pouring of oneself into the universe, which they can't let go too far, for they'll get a feeling of hollowness, of not feeling at home in these widths of space, like a fish that's taken out of water and can't live in air, because its organs haven't adapted themselves to this changed element. When a theosophist devotes himself to the teachings and his astral body expands evermore, he loses himself in this unfamiliar element One must avoid drowning here. And this is possible if one studies theosophy seriously, takes it in, elaborates it, and grasps it with feeling, not just with thinking and will, but permeates it completely with feeling. One can only do this with great earnestness. One must gain a firm support within oneself—like John when he wanted to write the Apocalypse and he transported himself to Patmos Island at sundown of Sept. 30, 395.

The configuration of the sun, Virgo and moon on that evening can be checked astronomically, and this was done. From this materialistic science draws the conclusion: Therefore the Apocalypse was written at that time. And then we're told that science has ascertained this. That's the way science ascertains things.

On the inner path one finds all the joys and sorrows, pains and blissfulness that live in us. But all of this is attached to our lower, perishable ego This whole desire world surrounds us like a fog that covers the spiritual for us. It keeps us from seeing and noticing the spiritual. We must break through it to get to the spiritual. There are forces that approach an esoteric pupil to make this fog even denser. The fog gets even denser if we don't resist it. We must burn it to avoid burning in the fire of our passions. If we don't overcome this fog, if we don't resist its becoming ever denser through Luciferic and Ahrimanic forces, we're prisoners, as occultists say. There actually are men today who are born with great capacities and reach certain stages very quickly, but are then completely wrapped up in such a fog by the adversarial powers that they can't get out. One calls this occult imprisonment.

Our desire world consists entirely of egoism. And we can only overcome this egoism in deep humility. Which thought can lead us to an over-coming of egoism? The thought that we already spoke about yesterday in the exoteric lecture, the thought that we killed Christ. We're murderers, yes, that's what we are. We can transform this fact, but only if we let Paul's words live and become truth in us, “Not I, but Christ in me.” We shouldn't kill the divine in us through egoism, through our life of desires, etc., we should let Christ live in us. We should begin to carry out this easy and yet so difficult thing in us with shivering earnestness.

We arose from the divine: Ex Deo nascimur. We should take all suffering upon us willingly and patiently with the thought that we killed Christ; we should devote ourselves to him completely and die in him: In Christo morimur. Then we'll be reborn, reawakened through the Holy Spirit: Per Spiritum Sanctum reviviscimus. This verse sounds different exoterically than esoterically, but the difference is in only one word that's left out in the esoteric version. As we leave this word out and don't speak this word in shy reverence for what this word expresses, our feeling goes out to what is left unspoken in shy reverence.

Ex Deo nascimur
In … morimur
Per Spiritum Sanctum reviviscimus.

This tells us that man arose from the spiritual; that he was originally contained in the spirit:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.