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GA 9

Chapter III: The Three Worlds: 3. The Spiritland

Before the spirit can be observed on its further pilgrimage, the region it enters must first be examined. It is the world of the spirit. This world is so unlike the physical that all that is said about it will appear fantastic to anyone who is only willing to trust his physical senses. What has already been said in regard to the world of the soul—that is, that we have to use analogies to describe it—also holds good here to a still higher degree. Our language, which for the most part serves only for the realities of the senses, is not richly blessed with expressions applicable directly to the spiritland. It is, therefore, especially necessary to ask the reader to understand much that is said as an indication only because everything that is described here is so unlike the physical world that only in this way can it be depicted. The author is ever conscious of how little this account can really resemble the experiences of this region owing to the imperfection of our language, calculated as it is to be our medium of expression for the physical world.

It must above all things be emphasized that this world is woven out of the substance of which human thought consists. The word “substance,” too is here used in a far from strict or accurate sense. Thought, however, as it lives in man, is only a shadow picture, a phantom of its true nature. Just as the shadow of an object on the wall is related to the real object that throws this shadow, so is the thought that makes its appearance through a human brain related to the being in the spiritland that corresponds to this thought. Now, when his spiritual sense is awakened, man really perceives this thought being, just as the eye of the senses perceives a table or a chair. He goes about in a region of thought beings. The corporeal eye perceives the lion, and the thinking directed to the sensibly perceptible thinks merely the thought, “lion” as a shadow, a shadowy picture. The spiritual eye sees in spiritland the thought “lion” as really and actually as the corporeal eye sees the physical lion. Here we may again refer to the analogy already used regarding the land of the soul. Just as the surroundings of a man born blind operated upon appear suddenly with the new qualities of color and light, so do the surroundings of the person who learns to use his spiritual eye appear as a new world, the world of living thoughts or spirit beings. In this world there are to be seen, first, the spiritual archetypes of all things and beings that are present in the physical and soul worlds. Imagine a painter's picture existing in his mind before it is painted. This gives an analogy to what is meant by the expression archetype. It does not concern us here that the painter has perhaps not had such an archetype in his mind before he paints and that it only gradually develops and becomes complete during the execution of the picture. In the real world of spirit there exist such archetypes for all things, and the physical things and beings are copies of these archetypes. It is quite understandable when anyone who only trusts his outer senses denies this archetypal world and holds that archetypes are merely abstractions gained by an intellectual comparison of sense objects. Such a person simply cannot see in this higher world. He knows the thought world only in its shadowy abstraction. He does not know that the person with spiritual vision is as familiar with spirit beings as he himself is with his dog or his cat, and that the archetypal world has a far more intense reality than the world of the physical senses.

True, the first look into this spiritland is still more bewildering than the first glimpse into the soul world because the archetypes in their true form are very unlike their sensory reflections. They are, however, just as unlike their shadows, the abstract thoughts. In the spiritual world all is in perpetual, mobile activity in the process of ceaseless creating. A state of rest, a remaining in one place such as we find in the physical world, does not exist here because the archetypes are creative beings.1See Addendum 9 They are the master builders of all that comes into being in the physical and soul worlds. Their forms change rapidly and in each archetype lies the possibility of assuming myriads of specialized forms. They let the different shapes well up out of them, as it were, and no sooner is one produced than the archetype sets about pouring forth the next one from itself. Moreover, the archetypes stand in more or less intimate relationships to each other. They do not work singly. The one requires the help of the other in its creating Often innumerable archetypes work together in order that this or that being in the soul or physical world may arise.

Besides what is to be perceived by “spiritual sight” in this spiritland, there is something else experienced that is to be regarded as “spiritual hearing.” As soon as the clairvoyant rises out of the soul world into the spirit world, the archetypes that are perceptible become “sounding” as well. This sounding, this emission of a tone, is a purely spiritual process. It must be conceived without any accompanying thought of a physical sound. The observer feels as if he were in an ocean of tones, and in these tones, in this spiritual chiming, the beings of the spirit world express themselves. The primordial laws of their existence, their mutual relationships and affinities, express themselves in the intermingling of these sounds, in their harmonies, melodies and rhythms. What the intellect perceives in the physical world as law, as idea, reveals itself to the spiritual ear as spiritual music. Hence, the Pythagoreans called this perception of the spiritual world the “music of the spheres.” To the possessor of a spiritual ear this music of the spheres is not something merely figurative or allegorical, but a spiritual reality well-known to him. If we wish to gain a conception of this spiritual music, however, we must lay aside all ideas of the music of the senses as perceived by the material ear because in spiritual music we are concerned with a spiritual perception, that is, with perception of a kind that must remain silent to the ear of the senses.

In the following descriptions of spiritland reference to this spiritual music will be omitted for the sake of simplicity. We have only to realize that everything described as picture, as shining with light, is at the same time sounding. Each color, each perception of light represents a spiritual tone, and every combination of colors corresponds with a harmony, a melody. Thus we must hold clearly in mind that even where the sounding prevails, perception by means of the spiritual eye by no means ceases. The sounding is merely added to the shining. Therefore, where archetypes are spoken of in the following pages, the primal tones are to be thought of as also present. Other perceptions make their appearance as well, which by way of comparison may be termed spiritual tasting and the like, but it is not proposed to go into these processes here since we are concerned with awakening a conception of spiritland through some few isolated modes of perception selected out of the whole.

Now it is necessary at the outset to distinguish the different species of archetypes from each other. In spiritland also it is necessary to distinguish between a number of degrees or regions in order to find one's way among them. Here also, as in the soul world, the different regions are not to be thought of as laid one above the other like strata, but as mutually interpenetrating and permeating each other.

The First Region. This region contains the archetypes of the physical world insofar as it is devoid of life. The archetypes of the minerals and plants are to be found here, but the archetypes of plants are found only to the extent that they are purely physical, that is, insofar as any life content they may possess is disregarded. In the same way we find here the physical forms of the animals and of men. This by no means exhausts all that is to be found in this region, but merely illustrates it by the most obvious examples. This region forms the basic structure of spiritland. It can be likened to the solid land masses of the physical earth. It forms the continental masses of spiritland. Its relationship with the physical corporeal world can only be described by means of an illustration. Some idea of it can be gained in the following way. Picture a limited space filled with physical bodies of the most varied kind. Then think these bodies away and conceive in their stead hollow spaces having their forms. The intervening spaces that were previously empty must be thought of as filled with the most varied forms having manifold relationships with the physical bodies spoken of above. In appearance this is somewhat like the lowest region of the archetypal world. In it the things and beings that become embodied in the physical world are present as hollow spaces, and in the intervening spaces the mobile activity of the archetypes and of the spiritual music takes place. During their formation into physical forms the hollow spaces become, as it were, filled with physical matter. If anyone were to look into space with both physical and spiritual eyes, he would see the physical bodies and between them the mobile activity of the creative archetypes.

The Second Region. This region of spiritland contains the archetypes of life, but this life forms here a perfect unity. It streams through the world of spirit as a fluid element, like blood, pulsating through everything. It may be likened to the sea and the water systems of the physical earth. Its distribution, however, is more like the distribution of the blood in the animal body than that of the seas and rivers. One could describe this second stage of the spiritland as flowing life composed of thought substance. In this element are the creative primal forces producing everything that appears in physical reality as living beings. Here it becomes evident that all life is a unity, that the life in man is related to the life of all his fellow creatures.

The Third Region. The archetypes of all soul formations must be designated as the third region of the spiritland. Here we find ourselves in a much finer and rarer element than in the first two regions. To use a comparison it can be called the air or atmosphere of spiritland. Everything that goes on in the souls of both the other worlds—the physical and the soul worlds—has here its spiritual counterpart. Here all feelings, sensations, instincts and passions are again present, but spiritually present. The atmospheric events in this aerial region correspond to the sorrows and joys of the creatures in the other worlds. The longing of the human soul appears here as a gentle zephyr; an outbreak of passion is like a stormy blast. He who can visualize what is here under consideration pierces deep into the sighing of every creature if he directs his attention to the matter. We can, for example, speak here of a loud storm with flashing lightning and rolling thunder. If we investigate the matter further, we find that the passions of a battle waged on earth are expressed in spiritland in a storm of spirit beings.

The Fourth Region. The archetypes of the fourth region are not immediately related to the other worlds. They are in certain respects beings who govern the archetypes of the three lower regions and mediate their working together. They are accordingly occupied with the ordering and grouping of these subordinate archetypes. Therefore, a more comprehensive activity proceeds from this region than from the lower ones.

The Fifth, Sixth and Seventh Regions. These regions differ essentially from the preceding ones because the beings to be found in them supply the archetypes of the lower regions with the impulses to their activity. In them we find the creative forces of the archetypes themselves. Whoever is able to rise to these regions makes acquaintance with purposes that underlie our world.2That such a term as “purposes” can also only be used in the sense of a “simile” is obviously self-explanatory from what was said above about the difficulties of expressing in language such thoughts as these. The last thing intended is to warm over the old “doctrine of purpose.” See also Addendum 10. Like living germ-points, the archetypes still lie here ready to assume the most manifold forms of thought beings. If these germ-points are projected into the lower regions, they well up, as it were, and manifest themselves in the most varied shapes. The ideas through which the human spirit manifests itself creatively in the physical world are the reflection, the shadow, of these germinal thought beings of the higher spiritual world. The observer with the spiritual ear who rises from the lower regions of spiritland to these higher ranges becomes aware that sounds and tones are transformed into a spiritual language. He begins to perceive the Spiritual Word through which the things and beings no longer make known to him their nature in music alone, but now express it in words. They utter what can be called in spiritual science their eternal names.3See Addenda 11

We must visualize these thought germ-beings as possessing a composite nature. Only the germ-sheath is taken out of the element of the thought world, and this surrounds the true life kernel. With it we have reached the confines of the three worlds because the kernel has its origin in still higher worlds. When man was described in the preceding pages according to his components were called life spirit and spirit man. There are similar life kernels for other beings in the cosmos. They originate in higher worlds and are placed in the three that have been described in order to accomplish their tasks in them.

The human spirit will now be followed on its further pilgrimage through spiritland between two embodiments or incarnations. While doing this the conditions and distinguishing characteristics of this “land” will once more come clearly into view.