Should China end the birth lines

Rudolf Steiner



Nature and spirit beings - their work in our visible world

Listen to eighteen lectures given in different cities between November 5, 1907 and June 14, 1908



After transcripts and notes not looked through by the lecturer, published by the Rudolf Steiner Nachlaverwaltung Hendrik Knobel took care of the publication

1st edition, complete edition Dornach 1983 2nd edition, complete edition Dornach 1996

For individual issues and publications in journals, see the beginning of the notes

Bibliography No. 98 Drawings in the text based on sketches in the stenograms, carried out by Leonore Uhlig All rights with the Rudolf Steiner Nachlaverwaltung, Dornach / Switzerland 1996 by Rudolf Steiner-Nachla Verwaltung, Dornach / Switzerland Printed in Germany by Konkordia Druck, Bhl / Baden ISBN 3- 7274-0980-0

The publications from the lectures of Rudolf Steiner The complete edition of the works of Rudolf Steiner (1861-1925) is divided into three main sections: Writings - Lectures - Artistic work (see the overview at the end of the volume). Of the numerous free lectures and courses held in the years 1900 to 1924, both publicly and for the members of the Theosophical, and later the Anthroposophical Society, Rudolf Steiner originally did not want them to be recorded in writing because he intended them to be oral and not to be printed Communications were intended. However, after increasingly incomplete and incorrect manuscripts were made and distributed, he felt compelled to regulate the rewriting. He entrusted Marie Steinervon Sivers with this task. She was responsible for the appointment of the shorthand writers, the administration of the transcripts and the review of the texts necessary for the publication. Since Rudolf Steiner was only able to correct the transcripts himself in very few cases due to lack of time, his reservation must be taken into account with regard to all lecture publications: It will only have to be accepted that there will be errors in the templates that I have not looked up. In his autobiography Mein Lebensgang (Chapter 35), Rudolf Steiner describes the relationship between the members' presentations, which were initially only available as internal manuscript prints, and his public writings. The corresponding wording is given at the end of this volume. What was said there also applies to the courses on individual subject areas, which are aimed at a limited group of participants who are familiar with the fundamentals of the humanities.After the death of Marie Steiner (1867-1948), according to her guidelines, the publication of a Rudolf Steiner Complete Edition began . The present volume forms part of this complete edition. If necessary, further information on the text documents can be found at the beginning of the notes.


B e r the so-called dangers of occult development Vienna, November 5th, 1907 Occult development and theosophical work. The hidden work of Christian Rosenkreutz. Initiate, clairvoyant, adept. Development of man up to the twenty-eighth year. Softening and solidification. Rickets, tuberculosis, hardening of the arteries. The essence of the theosophical movement. Method of clairvoyance. Thinking without sensuality. The imagination. The image of plants, animals and humans as a cross, heart and larynx as organs of the future, sexual organs as dying organs. The sacred love lance. The grail. The lie and its effect. The spiritual hearing. The image of the blood that will shine again. The Apocalypse of John. 15th

Esoteric development and psychic knowledge Vienna, November 7th, 1907 about the state of sleep. The lotus flowers (swastika). Formation of the sensory organs. The mistakes to avoid in training. Concentration, initiative, mastery of pleasure and suffering, positivity, impartiality. Life after death. The karma. Preview of future life. The guardian of the threshold. Two sides of self-knowledge. The fertilization by the spirit in love and humility leads to godliness. 27

Rosicrucianism Dsseldorf, December 15, 1907 The diversity of initiation methods. Overview of the post-Atlantic period. The essence of the Indian people. The more recent times. Cimabue, Giotto, Raffael. The emergence of materialistic attitudes through occult powers. Christian Rosenkreutz and his method. About the different lives of Christian Rosenkreutz. The seven stages of initiation. The occult study. Thinking without sensuality. The imagination. The grail. The occult script. The Philosopher's Stone. Corresponding to 40

changes of microcosm and macrocosm. Sun and eye. Godliness. Goethe's secrets. Oaks and the initiated.

The secrets a Christmas and Easter poem by Goethe Kln, December 25, 1907 The legend of the three holy kings. The worldview of esoteric Christianity. The spiritual light of the moon (Jehovah) and the sun (Christ). The sun seen through the earth as the star of the magicians. The unification of religions. Goethe The secrets, text and exegesis. The devotion to the outside world permeated by spirit. 57

The Whitsun festival of spiritual striving and working on the spiritualization of the world. First lecture, Cologne, June 7th, 1908 The loss of the emotional content towards the annual festivals. Of the elemental beings and their relationship to humans and animals. Sylphs, undines, gnomes, salamanders. The group souls of animals. The development of man from the group soul to the individual soul since Atlantis. The Teutons at Tacitus. The patriarchal period of the Jewish people. Beings of the animal group soul. Cut off from the group soul. New formation of group souls in humans through internalization of ideals. The Whitsun festival of spiritual striving as a future task. 88

The Whitsun feast of spiritual striving and working on the spiritualization of the world Second Lecture, Cologne, June 9, 1908 102 From the elemental beings. Influences of higher beings in man during sleep. Formation of elemental beings through poor human characteristics. Phantoms, spectra, demons. The development of the etheric body (head) from Atlantis to the present day. The gradual loosening of the head in the future. Need for spiritual teaching. About Bcklins Piet. Influence of spiritual beings in the forms of architecture. The thought of Pentecost.

On the relationship of man to the world around him Nuremberg, December 1, 1907 115 The experience of nature in the theosophical sense. The self-confidence in humans, minerals and animals. The group ego of animals. The I of the plant. Well-being and pain in the plant kingdom. World spirit (animal kingdom) and world soul (plant kingdom). The warm feeling of nature as a true theosophy. Pain and well-being in the rock world. Childlike will to destroy. The emotional experience of the soul and spirit in the environment, in the sun, moon and earth in the course of the year. Sun being and moon deity. The significance of the death of Christ on Golgotha ​​for the earth. Of the essence of the sixfold sun spirit. The mystery of the Lord's Supper. The withdrawal of the spirit through the intellectual culture (Heinzelmnnchen). The rainbow bible. Goethe and the Bible. The elementary kingdoms, their essence and their effects Munich, December 4th, 1907 130 The four kingdoms of the sensual world. The three elemental kingdoms. Their connection with the higher plans. Essence of the mineral, the plant, the animal and the human. The four-limbed man. Evolution since ancient Saturn. Blood, nerves, glands, senses. The sleeping man. I am aware of this in the mineral kingdom today and in the plant kingdom in the future. Effects of the astral plane on man during the night. You seven elemental kingdoms.

The human relationship to nature Stuttgart, December 7th, 1907 148 Essence of theosophy and the theosophist. Mineral, plant, animal, human. The group souls of the animals (bird flight). Well-being and pain in the plant world. Essence of the mineral. Pain and well-being in the mineral kingdom. Experiencing nature as the fruit of theosophy.

On the e ects of certain psychic beings on humans Mnchen, January 15, 1908 159 Comment on the new listeners. Animal group souls. Example of fingers stretched through a wall. The two groups of beings on the astral plane. Roaring moon beings. Benign Martian entities. Pleasure and pain in the plant world. Venus beings of two kinds. Pleasure and pain in the mineral kingdom. Two kinds of Saturn beings. Effects in blood, lymph and chyle. Overcoming the effects of the lunar and Martian spirits in the lymph, the Venus spirits in the chyle through training of the higher man (lymph) and through proper nutrition (chyle). Influences on the senses through Saturn beings. Effect of smell (perfume) on other people. B e r the groups - I c h e of animals, plants and minerals Frankfurt am Main, February 2, 1908, in the morning. . . . 171 Effect of Theosophy on Man. About the animal group souls. Example of fingers stretched through a wall. The flight of birds. The beavers. About the bees. Group of animals I and group of plants I. Pleasure and pain in the plant kingdom. Rock group self on the higher Devachan. Pleasure and pain in the mineral kingdom. Saying of Paul about the groaning of the creature. About religious documents and their interpretation. Man's position in the world. B e r the groups - I c h e of animals, plants and minerals Heidelberg, February 2, 1908, evening 178 The essence of the plant. The glow of the plant. The group egos of animals. Pain and pleasure in the plant kingdom and mineral kingdom. Formation and dissolution of the earth. Saying of Paul about the groaning creature. The work of the deceased on earth in the past and future. The formation of the planets Mercury and Venus. The essence of the sun and the moon. B e r some paranormal facts and entities Stuttgart, February 8, 1908 187 The essence of the plant. Difference between the astral and the ethereal. Oxygen and nitrogen (azot). About the nature of a planet. The life of the old sun. The fixed star existence of the sun

and their development into the zodiac. The pre-Saturnian existence. The substance-emanating essence of the thrones (Saturn). The light radiating essence of the sun. Essence of the moon. The formation of the planets Jupiter, Venus, Mercury and Mars. The design of the sentient soul, the intellectual soul and the consciousness soul, as well as manas from planetary forces. The human being as a spectrum, as a ghost of cosmic forces, apart from the ego. The essence of the word Maya. Influences from other worlds on the earth Stuttgart, February 11, 1908 201 From the souls of animal groups. From the moon beings. Chyle, lymph, blood. From the Martian beings and the Venus beings. The impact of the environment on people. Saturn beings their effects through the senses. Black Magic Practices in Politics by Smell. Comment on the burning of little people in the past and their treatment today. Sugar consumption in Russia and England. Concrete treatment of issues such as sugar consumption. Knowledge and freedom. Earth and human development Mnchen, March 17, 1908 211 The essence of the representation of occult facts. The evolution of the earth through Saturn, the sun, the moon. Depiction of the old moon. Beginnings of the earth state. The human warmth in the top of the head. The earth as a light being. The nervous system. Compaction of the earth into water. Formation of organic substances. The outer fire and the ashes. The separation of the sun from the earth. Beings on Saturn, Sun and Moon on the human level. Formation of the planets Uranus, Jupiter, Mercury and Venus. The first great teachers of the mysteries. Mercury beings. The cohesion of the worlds and beings Mnchen, April 29, 1908 220 The hierarchies of Christian esotericism. The denial of hierarchies for the convenience of materialism. The angels: their inner being, their guidance of people in the creation of the earth, their guidance of the eternal self in human beings. The angel as human future figure. Essence of the archangels. Egyptian animal worship. The sense organs of angels. The primal forces as epochal or zeitgeist spirits. Description of the post-Atlantean epochs. Giordano Bruno as an expression of the zeitgeist. Essence of violence. Sun and moon. Satan as a master

of obstacles. Christ and Satan. On the nature of the movements of the heavenly bodies. Copernicus and his three heavenly laws. The true orbit of the earth. The spirits of the orbital times. Consideration on a psychological book. Elemental beings and other higher spiritual beings. Spiritual beings of the kingdoms of nature. Mnchen, June 14, 1908 234 external facts as a physiognomic expression of spiritual beings and events. The intervention of higher spiritual beings in the sleep state of man. The effect of mental deficiencies in humans in connection with it: the emergence of phantoms, ghosts and demons. The connection of the human being with higher spiritual beings through his cultural embeddings, which create form and shape: architecture, sculpture, painting, music. Spiritual beings of the natural kingdoms: gnomes, undines, sylphs and salamanders. Anthroposophy as a creator of culture. The future of the anthroposophical movement.

APPENDIX b e beings that influence people Hanover, February 24, 1908 (Notes) 255 Spirit beings and group souls. ther and astral bodies. Blood, lymph, chyle, sense organs. About lunar and Venus beings. Human types. Saturn beings who work in smells. The rainbow as a human image. Reality as a revelation of spiritual activity. Four types of counteraction against bad influences on the part of the planets Moon, Mars, Venus, Saturn, The Star of Bethlehem. The possible effect of the word Yahweh. Overcoming evil.

Notes on this edition Notes on the text Name register Rudolf Steiner on the lecture postscripts, overview of the Rudolf Steiner Complete Edition. . . .

260 261 268 269 271

ON THE SO-CALLED DANGERS OF THE OCCULT DEVELOPMENT Vienna, November 5th, 1907 When one speaks of occultism or the occult development of man, one must first of all understand how the care of such a thing relates to the actual theosophical work in of the world. Since it began, the latter has done its job precisely by making a certain sum of occult truths accessible to mankind. These truths about the supersensible worlds, which can be learned from the theosophical literature and from lectures, are essentially ancient. But until the last third of the 19th century it was neither customary nor necessary to publicly communicate these truths to the world in the form in which they exist today as theosophical. The maintenance of these truths was a matter of the so-called secret schools and secret societies. He who wanted to know something of the ancient truths about the inner world had to be, it is said, an accepted student, a student of the great teachers of mankind; and since someone would have gone out, as we must do today, to impart certain elementary truths to the world, that did not exist. Those who were admitted had to pass certain tests of their character, intellectual and other skills, and there was a very strict grading within the school. It was impossible, for example, that someone who had just been accepted would have been told secrets of a higher degree; in short, everything was strictly regulated, and the outside world knew nothing of the existence of such an occult science, which is the only true occultism. Who were they who found their training there? As a rule, you don't even know them, one was a blacksmith, another a shoemaker, councilor, carpenter. One only knew what he was in the world

imagined that one did not know that these people were wise men who could look deeply into the spiritual and supersensible world. That changed in the last third of the 19th century; Today it is necessary that at least the elementary part of the occult sciences be communicated to the public in theosophical writings and lectures and also otherwise. Since this is possible and why it is so, we shall see in a moment. Now let us first take a look at that old time, which actually lasted until the 14th century and in part until the last third of the 19th century. What is happening now - the publication of certain elementary doctrines of occultism - is prepared by the occult tendency that was founded in the 14th and 15th centuries by a high-ranking individual known to the world under the name of Christian Rosenkreutz. What this Christian Rosenkreutz is or who is behind it, only the initiated know. One thing is certain, he is one of the most advanced individuals of modern times, who had to shape the occult knowledge of the Middle Ages in such a way that it fits into modern life. In the last third of the 19th century some were supposed to go out to tell mankind what it needs to know today. Theosophy is nothing else than the elementary teaching of occultism. If we now look back to those distant times when occultism was practiced in secret, there were three ways in which man could come into contact with the supersensible worlds: firstly as an initiate, secondly as clairvoyant, thirdly as adept. In ancient times these were three strictly differentiated species, and if we want to understand at all what the occult development of man is, we must keep these three concepts clearly in mind. What is meant by a clairvoyant is actually known. I expressly note that the more important is the clairvoyant, because he has higher senses in general. It's very easy

to show what a clairvoyant is. Hidden abilities lie dormant in every human soul. These can be developed, then man can see into the world that is hidden from the ordinary senses. There are such methods of secret science. If man applies them to himself, then he is not in the same sense unconscious in sleep as the ordinary man. They make it possible for the astral body, when it pushes itself out with the ego, perceives the spiritual world in its surroundings. At first like flooding light, like light and color phenomena, then it begins to sound in the night. This is a real experience that man has in himself: because at first in this transitional stage he has a spiritual world around him as well as the physical.That is the beginning of actual clairvoyance. He who really wants to reach the level of clairvoyance, who is able to take what he first sees in the night into his day-consciousness, because it would only be a half-measure if he only looked into the astral world at night could. If he can really adjust to it, since he not only sees in humans and animals and so on what is there for the physical senses, but can perceive as a radiant aura what humans and animals feel and perceive, then it is reached the stage of modern clairvoyance. So the clairvoyant is the one who really looks into the spiritual world and who can tell about it. Suppose there is an area where one has not yet seen a railroad and a person would be transplanted from there to where there are railways, then he knows it from his own experience. He can then tell about it at home from his own experience - the clairvoyant can also give testimony about the spiritual world. But the one who is such a clairvoyant is not what one might call an adept, nor what one might call an initiate. If such a person, who, according to the above examples, got to know a railroad through his own perception, now returns home, you will not become him

Entrust the construction of a locomotive. It is the same with the clairvoyant. He cannot yet do what he who has practice and science in the supersensible world can do. This is how the clairvoyant, who has only seen what is in the higher worlds, behaves to the adept. And yet another is the initiate. Another comparison: Imagine a person who sees all the colors and lights, and another who is very short-sighted. The first one, who knows nothing at all about the laws of the world of light, the other, who does not see far, knows all laws very well as a finished physicist, as a scientist. There are people who are highly privy even though they are not clairvoyant; at least that is true of all old schools, today no longer to the same degree. It used to be possible to work like this, because you must not forget that it is a long process to develop clairvoyance or the initiate. Many incarnations are necessary for some. Such a co-operation between clairvoyants and initiates is no longer possible today; therefore the Rosicrucian School no longer strictly separated these things. Because of that selflessness that used to be active in the secret schools, modern mankind no longer has any idea. In the Egyptian secret schools in particular, people worked together in this way. But, this full trust no longer exists today; today's humanity cannot even imagine it. That is why the Rosicrucian schools only developed initiates and clairvoyants to a certain extent. On the other hand, one must be very careful with adeptism; one would only harm the world. Because people are very reluctant to believe that spiritual forces work into everything. A storm would unleash and the consequence would be that the preparatory understanding would be very endangered. First clairvoyants and initiates must proclaim the occult knowledge, and only then will the adepts gradually come. What is an adept? There are such in all areas. Look at man himself. Man is by nature

from the physical, ethereal, astral body and the ego. The various elements of human nature develop quite differently with the individual ages. This is a very important chapter. For to the occultist man is born repeatedly, first physically out of the physical mother. There the physical body is enclosed by the physical womb; the various bloodstreams and juices go from mother to child. When this is physically born, this physical womb is, as it were, detached from the child all around. This is the first birth. At this point in time the ther body has not yet been born. This second birth only takes place with the change of teeth in the seventh year of life. Until then, the etheric body is surrounded by the ethereal hell, which does not actually belong to the child's special thermal body. In the seventh year of life, the thereal body is actually born. Hell is pushed back, and the external expression of this occurrence is the appearance of the teeth that the person keeps. As the teeth come out, the clairvoyant sees the thereal body being born out of its womb. Then until sexual maturity the person is still enveloped by his astral mother, who is and remains there from the beginning, even after the seventh year of life. Then this astral mother is pushed away, and only now is the astral body born, just as the physical and the thereal bodies used to be. The raising of man to sexual maturity means the birth of the astral body. From the twenty-first to the twenty-eighth year the self is fully born. Once people will know how such a development takes place, then it will be seen what kind of influence it will have on education. I have given a description of this in my work The Education of the Child from the Point of View of Spiritual Science. In this brochure you have all the rules that must be observed in this case. Well, you see, a teacher who could master this system would be an adept in the field of education.

This practical work in from the spiritual worlds is adeptship. Up to the seventh year there is a kind of solidification of forms in man. All forms of the brain, of the bone structure, are created by the age of seven. They then continue to grow, but what is not there until the seventh year is irretrievable. In this way the irretrievable can be neglected in education. From then on the ther body becomes free. So now you can see how the teeth that a person gets are an expression of whether this solidification and the development of the thermal body that is just being born are in the right proportion to one another. The two things are connected with each other, the development of the teeth and the development of the thermal body. Everything that is growth and reproduction depends on this. If one is wrong, neither will the other. There we can see how spiritual science explains the connection between the teeth and the etheric body. For example, women who have bad teeth are more likely to be affected by childbed fever. There must be something of the solidification principle and something of the softening principle; There must be agreement between the solidification and the softening principle. Rickets develops, for example, when the softening principle is stronger. If you now assume that the solidification principle prevails, the germs are laid for tuberculosis, for hardening of the arteries. At the moment when man is able to control the thermal and physical bodies for psychic reasons, he is an adept in the field of bringing up children, just as Paracelsus, who is not understood today, was an adept because he was at every moment could see the invisible principles. Now you can imagine what storm would break out if one came to the university with such teachings. Mankind must first be prepared little by little, then it will also come to demanding of the spiritual leaders that they confirm their teachings with works from the spiritual world. Since there are initiates, it is related to the spiritual world

can be explored and found according to their ruling laws through clairvoyance. But if you have found it and talked about it, then all things that the clairvoyant tells are understandable to the common sense, and whoever claims that he cannot understand it, the reason is not that he does not Is clairvoyant, but because he does not want to use common sense enough. So one can be an initiate without being a clairvoyant, but then one has to rely on the clairvoyant. And in a certain respect the theosophical movement wants to help in such a way that everything that is to be proclaimed has to be won through clairvoyants. What do you want with the audience? One wants to do it in a certain relationship with initiates who understand without seeing clairvoyantly. * That is the task of the theosophical movement, that is also the right relationship between the teachings that are preached and how they are communicated to the general public. Now this real penetration into the supersensible worlds is based on very specific methods. I have already spoken here about the Rosicrucian method in particular, so I only bring a few things. If you want to lead a person up into the higher worlds, if you want to make him a clairvoyant, it is necessary that the forces that are already there in him: thinking, feeling and willing, are developed first. This already includes much of the difficulties that the first elementary stages bring about, which one talks about when one wants to draw attention to the dangers. Clairvoyance is too good a thing for certain people today, and those who hear about theosophy are eager to make it clairvoyant. You are very unkind to say it is necessary to learn something before you can get around to it. The first thing that a person has to consider is that he is training his thinking, training it thoroughly, even here before he becomes a clairvoyant. It is extremely difficult today
* See note.

to make it clear what one means by developing thinking. If you can look into the higher worlds by opening up the higher senses, you will see that these worlds look very, very different from what you imagine here. As a rule, those who cannot look into it will hardly have an idea of ​​what one can experience, how the impressions are there, even less in relation to the world of clairaudience, the harmony of the spheres. But one thing remains the same through all worlds: logical thinking. Once you have learned this, it is a sure guide in the astral and spiritual world. The impressions are quite different, the logic is the same; it is only beginning to change in the highest worlds. What is offered in the theosophical works and books is sensual-free thinking. If you don't take it in, you put yourself at risk. One can cause someone to see into the astral world, but it must not be forgotten that, unless one is firmly on the ground of sound thinking, it is extremely difficult to distinguish truth from deception there. And whoever cannot distinguish is just crazy, he is just not sane and therefore exposes himself to the danger of losing his balance when the astral world crashes on him. One gradually learns to grasp the astral world when the feeling is worked on, and this happens through the imagination. I want to show you how this approaches people, trains them and guides them into the astral world. This happens because for people all ideas that are otherwise given in dogmas and abstract concepts are transformed into images because they appear figuratively. What we think and talk and learn are abstract concepts, first of all speculation. It does not lead anyone into the higher worlds. Only when the concepts are converted into images does man gradually gain access to the higher worlds. How does the transformation of thoughts into images take place? In the Rosicrucian School the teacher says to the student: Look at them

Plant. With the root it strives into the ground, the stalk just rises, above is the flower and the fruit. And now compare the plant with man. If you think superficially, you might be tempted to compare the flower with a person's head, and what is below on the plant with a person's feet. In truth, the head of the plant is the root, and what the plant chastely gives up to the light, the fertilization organs, is exactly the opposite in man. The flower has turned these organs to the light. Imagine the whole thing exactly; If you did not hold the fertilization organs of the plant upwards, but to the center of the earth, they would be permeated with desire and passion. So in man we have the inverted plant, but at the same time it is permeated with desires and passions. As a result, the human body is flesh and the plant body, the chaste one, a body that has not yet developed into flesh. And now look at the animal: it stands between plant and human. Plant, animal, upwards man, form the cross that goes through all of nature. Now one says to the student: Look at the plant, how it turns the cup upwards, is gazed by the sun, by the ray of light, called the sacred love lance. Man has had to exchange the plant body for the flesh permeated with desire, but he has a lofty ideal before his eyes. Here we have to look at the human heart and larynx. There are two kinds of organs in man, those which are on the way to becoming imperfect and will gradually fall away, and those which are only in the process of being developed. All the lower organs, the sexual organs, will fall away. Heart and larynx, on the other hand, are organs which will only have their perfection in the future and will only find their development in the future. I am speaking to you. My thoughts are inside of me. I put them in words. These come out of the larynx, produce sound vibrations, and thereby my thoughts divide

Your soul with. The larynx is the apparatus for making air waves and for bringing out what is in the soul. If someone could invent a device that could solidify the waves, you could pick up my thoughts, my words. In the future, the larynx will not only produce words, but one day it will be the creative, the reproductive organ that will produce beings similar to humans. In certain times, the vegetable nature of man was not yet permeated by the desirous meat quality. It is precisely those organs that are the last to develop from animal nature that go away first; these are the reproductive organs. These were there as plant organs for a long time when man was already there in the flesh. That is why pictures of hermaphrodites with plant organs can be seen in collections. When Eve's fig leaf is told in the Bible, then in truth this symbol is to be understood as the fact that these organs were the last to develop in the flesh. So the religious documents must be penetrated. The sexual organs are perishing organs, on the other hand the larynx is in full transformation, and when the human being will have become chaste again, the larynx will again turn to the spiritual sun. The calyx of the plant developed into the passionate flesh shape, and again the larynx becomes a chaste, pure calyx, which is fertilized by the spirit which is held up to the sacred love lance. This is also the symbol of the Holy Grail, its high ideal. Compare that, try to feel all the chills in these pictures; there you have only one of these pictures which are given to the student of the Rosicrucians. And as you wander through it, you will gradually notice that your feelings for you become a fact. You perceive that these feelings radiate light. It always flows out, but the lower man does not see it. The person who experiences this mysteriousness of the imagination learns to see his feelings. That’s the beginning.

Initially, the ascent to clairvoyance is not about magic, but rather an intimate process through the imagination. But one thing has to become clear here - because from the moment you see everything pouring out from you, where you even begin to translate your inner life into light -: People must also be able to endure what they see there, and that includes a strength of character, of which very few have an idea. For example, if you lie without being a clairvoyant it is bad, but if you lie as a clairvoyant and you see the lie become visible and what it means on the astral plane, then you understand why it is that is, the lie was a murder there. And it is like that. Suppose you have seen an event, have formed an idea of ​​it, and tell something that is not true, that is, something false. The right outflow from the object and the wrong outflow from you, and this collision is a terrible explosion; and every time you do this you attach a hideous being to your karma that you cannot get rid of until you have made up for what you lied. Anyone who wants to see must develop three virtues that he needs. First: self-confidence, he has to be sure of himself. Second: self-awareness, he must never shrink from seeing his mistakes, and third: presence of mind. Because many things hit him on the astral plane, which is always around us, but it is something else to see this too. Therefore, above all, these qualities must be developed, and it is really nonsense if people are made clairvoyants by any schools or societies without being guided in this way. If the student is influenced in a different way, namely through what is called occult writing, he is led up into the spiritual, devachanic world, into hearing. One has to immerse oneself in those images that one has for the course of human development. I want to put such a picture in front of your soul as an example.

Think of the ancient times when man only came into being in his present form. In those days the earth was a warm, glowing ball of fire, and all metals and minerals were melted in the glowing earth. The physicist will say: there could be no human being. - At that time man descended from the deity and formed himself in the glowing masses. The transformation is a long process. If you could see what the seer can perceive, you would see that he enveloped himself with the body of fire. Now where has the fire gone that glowed on earth? Where is it? - In your blood. All warmth that has always been and is in humans and animals is the embers of the earth.And when you will be able to reshape your blood so that it shines - that will be the case when the human larynx is transformed into the Holy Grail - then the human being will send out shining masses again. If a person is now absorbed in such a picture as this picture is, then he can come to see, to hear. I want to draw attention to the introduction to the Apocalypse of John, which reads: The revelation of Jesus Christ, which God has offered him, to be opened to his servants, as it will take place shortly. These are images that were used for development in the Rosicrucian schools. The clairvoyant must learn to decipher such images. The earth evolution will be the word, and the word will be with man, and man will create man through the word.


Vienna, November 7th, 1907 I would like to speak to you today about an expansion of the topic from the day before yesterday, about inner or esoteric development and psychic knowledge. It will be necessary here because we absolutely presuppose what we looked at the day before yesterday and, so to speak, build on what passed through our soul at that time. You have seen from what we have just discussed that the development of man is not something that one can somehow, say, jokingly take on; it is not about something that can be taken lightly. On the other hand, however, it must be emphasized again and again that one cannot speak in the usual trivial way of the dangers of occult development. The dangers are great, but the way these dangers are commonly spoken of is not correct, and many things will have to be made clear to us. Let us first get a more precise idea for ourselves of what happens to the person who has developed through some exercises, say through exercises that move in line, as indicated in the last lecture, and compare it with a person who is not in such a training and lives like everyone in everyday life. We come to a conscious understanding when we start, for example, from what we know about the normal state of sleep. From the previous lecture you have gathered what the astral body actually does during the night in the normal state of sleep. When a person sleeps, the physical body and the thermal body lie in bed; out of these is the so-called astral body with the ego; he stood out, left her. And if this astral body is not inside the physical body, not through its tools, the

Sense organs that observe and contemplate the outer world, when it is not occupied with the movements and work of the physical body, then the astral body can take on an entirely different task. He makes both of them tired. The removal of this fatigue is his task, and the seer can see how this astral body works all night long on the physical and thermal body from outside in order to repair it again, so that in the morning man feels the improvement of his strength as a refreshment . That is why sleep is such a good doctor and so much does man lose who does not have a healthy and adequate sleep. Many, many things that look like illnesses are only disturbances in the physical and in the thermal body. These disturbances remain when the astral body is unable to remove them. But he is able to remove these disturbances when he is not in the body as in the waking state, but when he is outside the body. Now where does the astral body get those forces and abilities through which it improves the physical body, so to speak? In the last public lecture I already compared this exit of the astral body from the physical and the thermal body with a mass of water that is in a glass. If you have a thousand drops of water in this glass and these drops all form a mass, it is different from taking a thousand sponges and sucking up each drop of water individually; then you have individualized these drops, separated them. So it is with the astral body in the night. If you all fell asleep here now, the same thing would happen as if you squeezed out the sponges and made a mass of water. Your astral body would emerge and connect with the others. But because they connect, people come into contact with those harmonious great happenings that are in the universe. During the night our souls return to the harmony of the spheres and from these the astral body and the I - and that is the soul - draws the strength that is necessary to mend the physical body.

Now what happens to a person who receives an occult teacher and undergoes occult training? He gets certain tasks. One can only roughly speak about these. He is given tasks to meditate, to concentrate and so on. What is the purpose of the task given by the teacher to the student? - It has the purpose of gradually making the astral body seeing when it is outside the physical body during the night. In the ordinary man, the astral body, when outside, is unconscious in the astral world, just as you would be unconscious in the physical world if you had no senses. If you have no senses, the world is not there for you. At the moment when a person is given instructions to awaken the forces dormant in his soul, his astral body receives spiritual or spiritual sense organs, those organs that are called lotus flowers. - These are not flowers, any more than the lungs are wings; everyone knows that the hawk has wings that are different from the wings of the lungs. - Lotus flowers are organs that have a kind of circular motion. One such organ is under the forehead, an inch below where the eyebrows meet, in the brain. If one thinks intensively at this point and at the same time pronounces a certain word, a kind of flashing takes place, a light becoming, and this is visible to the seer from the outside. The sense organ starts to move in a kind of circular motion. They say the wheel turns, it comes to life. In the ordinary, average person, such an organ is absent at this point, or at most only hinted at; through training this flashing occurs when the astral body is out of the physical body. It gives the impression of a wheel turning, which the seer can observe from the outside. This wheel is called the swastika. - This sign, like any other real symbol, cannot be explained speculatively. They are not invented arbitrarily, but can actually be seen on the spiritual or astral plane. The swastika is an image of this sense organ, and all the more or less ingenious explanations in the theosophical ones